¹ tn Heb “all the ones standing beside him.”

² tn Heb “stood.”

³ tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.

⁴ tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.

⁵ tn Heb “let there not be anger in your eyes.”

⁶ sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

⁷ tn Heb “the famine [has been] in the midst of.”

⁸ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

⁹ tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

¹⁰ tn The infinitive gives a second purpose for God’s action.

¹¹ tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

¹² tn Heb “hurry and go up.”

¹³ tn The perfect verbal form with vav consecutive here expresses instruction.

¹⁴ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”

¹⁵ tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”

¹⁶ tn The perfect verbal form with the vav consecutive here expresses instruction.

¹⁷ tn Heb “and hurry and bring down my father to here.”

¹⁸ tn Heb “and the sound was heard.”

¹⁹ tn Heb “was good in the eyes of.”

²⁰ tn Heb “and go! Enter!”

²¹ tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.

²² tn After the cohortative the imperative with vav states the ultimate goal.

²³ tn Heb “fat.”

²⁴ tn The words “to say” have been supplied in the translation for stylistic reasons.

²⁵ tn Heb “let not your eye regard.”

²⁶ tn Heb “and the sons of Israel did so.”

²⁷ tn Heb “according to the mouth of Pharaoh.”

²⁸ tn Heb “to all of them he gave, to each one, changes of outer garments.”

²⁹ tn Heb “changes of outer garments.”

³⁰ tn Heb “according to this.”

³¹ tn Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.

³² tn Heb “and they entered the land of Canaan to their father.”

³³ tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

³⁴ tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”

³⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

³⁶ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

³⁸ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

³⁹ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

⁴⁰ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴² tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

⁴³ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.

⁴⁴ tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”

⁴⁵ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

⁴⁶ sn This is a parenthetical note by the author.

⁴⁷ tn Grk “to have him release for them.”

⁴⁸ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

⁴⁹ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

⁵⁰ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵² tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.

⁵³ tn Or “delivered him up.”

⁵⁴ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

⁵⁵ tn Grk “(that is, the praetorium).”

sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

⁵⁶ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

⁵⁷ sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).

⁵⁸ tn Or “weaving.”

⁵⁹ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

⁶⁰ tn Or “Long live the King of the Jews!”

sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).

⁶¹ tn The verb here has been translated as an iterative imperfect.

⁶² tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

⁶³ tn The aorist tense is taken consummatively here.

⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁵ sn See the note on Crucify in 15:13.

⁶⁶ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

⁶⁷ tn Or “conscripted”; or “pressed into service.”

⁶⁸ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.

⁶⁹ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

⁷⁰ tn Grk “him.”

⁷¹ tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.

⁷² sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).

⁷³ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁵ sn See the note on Crucify in 15:13.

⁷⁶ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

sn An allusion to Ps 22:18.

⁷⁷ tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.

⁷⁸ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

⁷⁹ tc Most later mss add 15:28 “And the scripture was fulfilled that says, ‘He was counted with the lawless ones.’” Verse 28 is included in L Θ 083 0250 Ë^1,13 33 Ï lat, but is lacking in important Alexandrian and Western mss and some others (א A B C D Ψ pc). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark’s Gospel. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

⁸⁰ sn There is rich irony in the statement of those who were passing by, “Save yourself and come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.

⁸¹ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

⁸² tn Grk “Mocking him, the chief priests…said among themselves.”

⁸³ 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.

⁸⁴ sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).

⁸⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁸⁶ tn Grk “When the sixth hour had come.”

⁸⁷ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

⁸⁸ tn Grk “until the ninth hour.”

⁸⁹ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

⁹⁰ sn A quotation from Ps 22:1.

⁹¹ sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.

⁹² sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

⁹³ tn Grk “a reed.”

⁹⁴ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

⁹⁵ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

⁹⁶ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

⁹⁷ sn In Matt 27:56 the name Joses is written as Joseph.

⁹⁸ tn Grk “and ministered to him.”

sn Cf. Luke 8:3.

⁹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁰⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.

¹⁰¹ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

¹⁰² tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

¹⁰³ tn Or “waiting for.”

¹⁰⁴ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

¹⁰⁵ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.

¹⁰⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁰⁷ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

¹⁰⁸ sn See the note on the word centurion in 15:39.

¹⁰⁹ tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.

¹¹⁰ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

¹¹¹ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

¹¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹³ tn Or “to the door,” “against the door.”

¹¹⁴ tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.

¹¹⁵ sn Zophar begins with a strong rebuke of Job with a wish that God would speak (2-6); he then reflects for a few verses on the unsearchable wisdom of God (7-12); and finally, he advises Job that the way to restoration is repentance (13-20).

¹¹⁶ tc The LXX, Targum Job, Symmachus, and Vulgate all assume that the vocalization of רֹב (rov, “abundance”) should be רַב (rav, “great”): “great of words.” This would then mean “one who is abundant of words,” meaning, “a man of many words,” and make a closer parallel to the second half. But the MT makes good sense as it stands.

tn There is no article or demonstrative with the word; it has been added here simply to make a smoother connection between the chapters.

¹¹⁷ tn The Niphal verb יֵעָנֶה (ye’aneh, “he answered”) would normally require a personal subject, but “abundance” functions as the subject in this sentence. The nuance of the imperfect is obligatory.

¹¹⁸ tn The word is supplied here also for clarification.

¹¹⁹ tn The bound construction “man of lips” means “a boaster” or “proud talker” (attributive genitive; and see GKC 417 §128.t). Zophar is saying that Job pours out this stream of words, but he is still not right.

¹²⁰ tn The word is literally “be right, righteous.” The idea of being right has appeared before for this word (cf. 9:15). The point here is that just because Job talks a lot does not mean he is right or will be shown to be right through it all.

¹²¹ tn The word means “chatter, pratings, boastings” (see Isa 16:6; Jer 48:30).

¹²² tn The verb חָרַשׁ (kharash) in the Hiphil means “to silence” (41:4); here it functions in a causative sense, “reduce to silence.”

¹²³ tn The form מַכְלִם (makhlim, “humiliating, mocking”) is the Hiphil participle. The verb כָּלַם (kalam) has the meaning “cover with shame, insult” (Job 20:3).

¹²⁴ tn The construction shows the participle to be in the circumstantial clause: “will you mock – and [with] no one rebuking.”

¹²⁵ tn The word translated “teaching” is related etymologically to the Hebrew word “receive,” but that does not restrict the teaching to what is received.

¹²⁶ tn The wish formula מִי־יִתֵּן (mi yitten, “who will give”; see GKC 477 §151.b) is followed here by an infinitive (Exod 16:3; 2 Sam 19:1).

¹²⁷ sn Job had expressed his eagerness to challenge God; Zophar here wishes that God would take up that challenge.

¹²⁸ tn The text seems to be saying “that it [wisdom] is double in understanding.” The point is that it is different than Job conceived it – it far exceeded all perception. But some commentators have thought this still too difficult, and so have replaced the word כִפְלַיִם (khiflayim, “two sides”) with כִפְלָאִים (khifla’im, “like wonders,” or, more simply, “wonders” without the preposition). But it is still a little strange to talk about God’s wisdom being like wonders. Others have had more radical changes in the text; J. J. Slotki has “for sound wisdom is his. And know that double [punishment] shall God exact of you” (“Job 11:6,” VT 35 [1985]: 229-30).

¹²⁹ tn The verb is the imperative with a ו (vav). Following the jussive, this clause would be subordinated to the preceding (see GKC 325 §110.i).

¹³⁰ tn Heb “God causes to be forgotten for you part of your iniquity.” The meaning is that God was exacting less punishment from Job than Job deserved, for Job could not remember all his sins. This statement is fitting for Zophar, who is the cruelest of Job’s friends (see H. H. Rowley, Job [NCBC], 88). Others in an attempt to improve the text make too many unwarranted changes. Some would read יִשְׁאָלְךָ (yish’alkha, “he asks of you”) instead of יַשֶּׂה לְךָ (yasseh lÿka, “he causes to be forgotten for you”). This would mean that God demands an account of Job’s sin. But, as D. J. A. Clines says, this change is weak and needless (Job [WBC], 254-55).

¹³¹ tn The verb is מָצָא (matsa’, “to find; to discover”). Here it should be given the nuance of potential imperfect. And, in the rhetorical question it is affirming that Job cannot find out the essence of God.

¹³² tn The word means “search; investigation”; but it here means what is discovered in the search (so a metonymy of cause for the effect).

¹³³ tn The same verb is now found in the second half of the verse, with a slightly different sense – “attain, reach.” A. R. Ceresko notes this as an example of antanaclasis (repetition of a word with a lightly different sense – “find/attain”). See “The Function of Antanaclasis in Hebrew Poetry,” CBQ 44 (1982): 560-61.

¹³⁴ tn The abstract תַּכְלִית (takhlit) from כָּלָה (kalah, “to be complete; to be perfect”) may mean the end or limit of something, perhaps to perfection. So the NIV has “can you probe the limits of the Almighty?” The LXX has: “have you come to the end of that which the Almighty has made?”

¹³⁵ tn The Hebrew says “heights of heaven, what can you do?” A. B. Davidson suggested this was an exclamation and should be left that way. But most commentators will repoint גָּבְהֵי שָׁמַיִם (govhe shamayim, “heights of heaven”) to גְּבֹהָה מִשָּׁמַיִם (gÿvohah mishamayim, “higher than the heavens”) to match the parallel expression. The LXX may have rearranged the text: “heaven is high.”

¹³⁶ tn Or “deeper than hell.” The word “Sheol” always poses problems for translation. Here because it is the opposite of heaven in this merism, “hell” would be a legitimate translation. It refers to the realm of the dead – the grave and beyond. The language is excessive; but the point is that God’s wisdom is immeasurable – and Job is powerless before it.

¹³⁷ tn The verb יַחֲלֹף (yakhalof) is literally “passes by/through” (NIV “comes along” in the sense of “if it should so happen”). Many accept the emendation to יַחְתֹּף (yakhtof, “he seizes,” cf. Gordis, Driver), but there is not much support for these.

¹³⁸ tn The verb is the Hiphil of סָגַר (sagar, “to close; to shut”) and so here in this context it probably means something like “to shut in; to confine.” But this is a difficult meaning, and the sentence is cryptic. E. Dhorme (Job, 162) thinks this word and the next have to be antithetical, and so he suggests from a meaning “to keep confined” the idea of keeping a matter secret; and with the next verb, “to convene an assembly,” he offers “to divulge it.”

¹³⁹ tn The pronoun “you” is not in the Hebrew text but has been supplied in the translation.

¹⁴⁰ tn The denominative Hiphil of קָהָל (qahal, “an assembly”) has the idea of “to convene an assembly.” In this context there would be the legal sense of convening a court, i.e., calling Job to account (D. J. A. Clines, Job [WBC], 255). See E. Ullendorff, “The Meaning of QHLT,” VT 12 (1962): 215; he defines the verb also as “argue, rebuke.”

¹⁴¹ tn The verb means “turn him back.” Zophar uses Job’s own words (see 9:12).

¹⁴² tn The pronoun is emphatic implying that Zophar indicates that God indeed knows Job’s sin even if Job does not.

¹⁴³ tn The expression is literally “men of emptiness” (see Ps 26:4). These are false men, for שָׁוְא (shavÿ’) can mean “vain, empty, or false, deceitful.”

¹⁴⁴ tn E. Dhorme (Job, 162) reads the prepositional phrase “to him” rather than the negative; he translates the line as “he sees iniquity and observes it closely.”

¹⁴⁵ tn Some commentators do not take this last clause as a question, but simply as a statement, namely, that when God sees evil he does not need to ponder or consider it – he knows it instantly. In that case it would be a circumstantial clause: “without considering it.” D. J. A. Clines lists quite an array of other interpretations for the line (Job [WBC], 255); for example, “and he is himself unobserved”; taking the word לֹא (lo’) as an emphatic; taking the negative as a noun, “considering them as nothing”; and others that change the verb to “they do not understand it.” But none of these are compelling; they offer no major improvement.

¹⁴⁶ tn As A. B. Davidson (Job, 84) says, the one thing will happen when the other happens – which is never. The word “empty” נָבוּב (navuv) means “hollow; witless,” and “become wise” (יִלָּבֵב, yillavev) is “will get heart” (not to “lack heart” as Driver suggested”). Many commentators do not like the last line of the verse, and so offer even more emendations. E. F. Sutcliffe wanted to change פֶּרֶא (pere’, “donkey”) to פֶּרֶד (pered, “stallion”), rendering “a witless wight may get wit when a mule is born a stallion” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 70-71); and others approached the verse by changing the verb from יִוָּלֵד (yivvaled, “is born”) to יִלָּמֵד (yillamed, “is taught”), resulting in “a hollow man may get understanding, and a wild donkey’s colt may be taught [= tamed]” (cf. NAB).

¹⁴⁷ 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.

¹⁴⁸ 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.

¹⁴⁹ 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.

¹⁵⁰ 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.

¹⁵¹ tn Verse 14 should be taken as a parenthesis and not a continuation of the protasis, because it does not fit with v. 13 in that way (D. J. A. Clines, Job [WBC], 256).

¹⁵² tn Many commentators follow the Vulgate and read the line “if you put away the sin that is in your hand.” They do this because the imperative comes between the protasis (v. 13) and the apodosis (v. 15) and does not appear to be clearly part of the protasis. The idea is close to the MT, but the MT is much more forceful – if you find sin in your hand, get rid of it.

¹⁵³ tn The absolute certainty of the statement is communicated with the addition of כִּי (ki) (see GKC 498 §159.ee).

¹⁵⁴ tn For this use of the preposition מִן (min) see GKC 382 §119.w.

¹⁵⁵ tn The word “lift up” is chosen to recall Job’s statement that he could not lift up his head (10:15); and the words “without spot” recall his words “filled with shame.” The sentence here says that he will lift up his face in innocence and show no signs of God’s anger on him.

¹⁵⁶ tn The form מֻצָק (mutsaq) is a Hophal participle from יָצַק (yatsaq, “to pour”). The idea is that of metal being melted down and then poured to make a statue, and so hard, firm, solid. The LXX reads the verse, “for thus your face shall shine again, like pure water, and you shall divest yourself of uncleanness, and shall not fear.”

¹⁵⁷ tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial.

¹⁵⁸ sn It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.

¹⁵⁹ tn The perfect verb forms an abbreviated relative clause (without the pronoun) modifying “water.”

¹⁶⁰ tn Some translations add the pronoun to make it specifically related to Job (“your life”), but this is not necessary. The word used here has the nuance of lasting life.

¹⁶¹ tn Heb “and more than the noonday life will arise.” The present translation is an interpretation in the context. The connotation of “arise” in comparison with the noonday, and in contrast with the darkness, supports the interpretation.

¹⁶² tn The form in the MT is the 3fsg imperfect verb, “[though] it be dark.” Most commentators revocalize the word to make it a noun (תְּעֻפָה, tÿ’ufah), giving the meaning “the darkness [of your life] will be like the morning.” The contrast is with Job 10:22; here the darkness will shine like the morning.

¹⁶³ tn The Hebrew verb means “to dig”; but this does not provide a good meaning for the verse. A. B. Davidson offers an interpretation of “search,” suggesting that before retiring at night Job would search and find everything in order. Some offer a better solution, namely, redefining the word on the basis of Arabic hafara, “to protect” and repointing it to וְחֻפַרְתָּ (vÿkhufarta, “you will be protected”). Other attempts to make sense of the line have involved the same process, but they are less convincing (for some of the more plausible proposals, see D. J. A. Clines, Job [WBC], 257).

¹⁶⁴ tn The clause that reads “and there is no one making you afraid,” is functioning circumstantially here (see 5:4; 10:7).

¹⁶⁵ tn Heb “they will stroke your face,” a picture drawn from the domestic scene of a child stroking the face of the parent. The verb is a Piel, meaning “stroke, make soft.” It is used in the Bible of seeking favor from God (supplication); but it may on the human level also mean seeking to sway people by flattery. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 225-41.

¹⁶⁶ tn The verb כָּלָה (kalah) means “to fail, cease, fade away.” The fading of the eyes, i.e., loss of sight, loss of life’s vitality, indicates imminent death.

¹⁶⁷ tn Heb a “place of escape” (with this noun pattern). There is no place to escape to because they all perish.

¹⁶⁸ tn The word is to be interpreted as a metonymy; it represents what is hoped for.

¹⁶⁹ tn Heb “the breathing out of the soul”; cf. KJV, ASV “the giving up of the ghost.” The line is simply saying that the brightest hope that the wicked have is death.

¹⁷⁰ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

¹⁷¹ sn A quotation from Ps 69:9.

¹⁷² tn Grk “grant you to think the same among one another.”

¹⁷³ tn Grk “of the circumcision”; that is, the Jews.

¹⁷⁴ tn Or “to the patriarchs.”

¹⁷⁵ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

¹⁷⁶ sn A quotation from Ps 18:49.

¹⁷⁷ sn A quotation from Deut 32:43.

¹⁷⁸ sn A quotation from Ps 117:1.

¹⁷⁹ sn A quotation from Isa 11:10.

¹⁸⁰ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

¹⁸¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

¹⁸² tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

¹⁸³ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

¹⁸⁴ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

¹⁸⁵ tc ‡ After οὖν (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have τήν (thn). The article is lacking in א A Ψ 33 1739 1881 Ï however. Ì⁴⁶ supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA²⁷ puts the article in brackets, indicating some doubt as to its authenticity.

tn Grk “Therefore I have a boast.”

¹⁸⁶ tn Grk “unto obedience.”

¹⁸⁷ sn A quotation from Isa 52:15.

¹⁸⁸ tn Grk “now no longer having a place…I have.”

¹⁸⁹ tn Grk “but having a desire…for many years.”

¹⁹⁰ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

¹⁹¹ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

¹⁹² tn Grk “have sealed this fruit to them.”

¹⁹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

¹⁹⁴ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

¹⁹⁵ tc Some mss lack the word “Amen” here, one of them (Ì⁴⁶) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.