Genesis 35:1--36:43 
Context35:1 Then God said to Jacob, “Go up at once 1 to Bethel 2 and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” 3 35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. 4 Purify yourselves and change your clothes. 5 35:3 Let us go up at once 6 to Bethel. Then I will make 7 an altar there to God, who responded to me in my time of distress 8 and has been with me wherever I went.” 9
35:4 So they gave Jacob all the foreign gods that were in their possession 10 and the rings that were in their ears. 11 Jacob buried them 12 under the oak 13 near Shechem 35:5 and they started on their journey. 14 The surrounding cities were afraid of God, 15 and they did not pursue the sons of Jacob.
35:6 Jacob and all those who were with him arrived at Luz (that is, Bethel) 16 in the land of Canaan. 17 35:7 He built an altar there and named the place El Bethel 18 because there God had revealed himself 19 to him when he was fleeing from his brother. 35:8 (Deborah, 20 Rebekah’s nurse, died and was buried under the oak below Bethel; thus it was named 21 Oak of Weeping.) 22
35:9 God appeared to Jacob again after he returned from Paddan Aram and blessed him. 35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. 23 35:11 Then God said to him, “I am the sovereign God. 24 Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! 25 35:12 The land I gave 26 to Abraham and Isaac I will give to you. To your descendants 27 I will also give this land.” 35:13 Then God went up from the place 28 where he spoke with him. 35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. 29 He poured out a drink offering on it, and then he poured oil on it. 30 35:15 Jacob named the place 31 where God spoke with him Bethel. 32
35:16 They traveled on from Bethel, and when Ephrath was still some distance away, 33 Rachel went into labor 34 – and her labor was hard. 35:17 When her labor was at its hardest, 35 the midwife said to her, “Don’t be afraid, for you are having another son.” 36 35:18 With her dying breath, 37 she named him Ben-Oni. 38 But his father called him Benjamin instead. 39 35:19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 40 35:20 Jacob set up a marker 41 over her grave; it is 42 the Marker of Rachel’s Grave to this day.
35:21 Then Israel traveled on and pitched his tent beyond Migdal Eder. 43 35:22 While Israel was living in that land, Reuben had sexual relations with 44 Bilhah, his father’s concubine, and Israel heard about it.
Jacob had twelve sons:
35:23 The sons of Leah were Reuben, Jacob’s firstborn, as well as Simeon, Levi, Judah, Issachar, and Zebulun.
35:24 The sons of Rachel were Joseph and Benjamin.
35:25 The sons of Bilhah, Rachel’s servant, were Dan and Naphtali.
35:26 The sons of Zilpah, Leah’s servant, were Gad and Asher.
These were the sons of Jacob who were born to him in Paddan Aram.
35:27 So Jacob came back to his father Isaac in Mamre, 45 to Kiriath Arba 46 (that is, Hebron), where Abraham and Isaac had stayed. 47 35:28 Isaac lived to be 180 years old. 48 35:29 Then Isaac breathed his last and joined his ancestors. 49 He died an old man who had lived a full life. 50 His sons Esau and Jacob buried him.
36:1 What follows is the account of Esau (also known as Edom). 51
36:2 Esau took his wives from the Canaanites: 52 Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter 53 of Zibeon the Hivite, 36:3 in addition to Basemath the daughter of Ishmael and sister of Nebaioth.
36:4 Adah bore Eliphaz to Esau, Basemath bore Reuel, 36:5 and Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.
36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from 54 Jacob his brother 36:7 because they had too many possessions to be able to stay together and the land where they had settled 55 was not able to support them because of their livestock. 36:8 So Esau (also known as Edom) lived in the hill country of Seir. 56
36:9 This is the account of Esau, the father 57 of the Edomites, in the hill country of Seir.
36:10 These were the names of Esau’s sons:
Eliphaz, the son of Esau’s wife Adah, and Reuel, the son of Esau’s wife Basemath.
36:11 The sons of Eliphaz were:
Teman, Omar, Zepho, Gatam, and Kenaz.
36:12 Timna, a concubine of Esau’s son Eliphaz, bore Amalek to Eliphaz. These were the sons 58 of Esau’s wife Adah.
36:13 These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons 59 of Esau’s wife Basemath.
36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter 60 of Zibeon: She bore Jeush, Jalam, and Korah to Esau.
36:15 These were the chiefs 61 among the descendants 62 of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz, 36:16 chief Korah, 63 chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons 64 of Adah.
36:17 These were the sons of Esau’s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons 65 of Esau’s wife Basemath.
36:18 These were the sons of Esau’s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These were the chiefs descended from Esau’s wife Oholibamah, the daughter of Anah.
36:19 These were the sons of Esau (also known as Edom), and these were their chiefs.
36:20 These were the sons of Seir the Horite, 66 who were living in the land: Lotan, Shobal, Zibeon, Anah, 36:21 Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the descendants 67 of Seir in the land of Edom.
36:22 The sons of Lotan were Hori and Homam; 68 Lotan’s sister was Timna.
36:23 These were the sons of Shobal: Alvan, Manahath, Ebal, Shepho, 69 and Onam.
36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs 70 in the wilderness as he pastured the donkeys of his father Zibeon).
36:25 These were the children 71 of Anah: Dishon and Oholibamah, the daughter of Anah.
36:26 These were the sons of Dishon: 72 Hemdan, Eshban, Ithran, and Keran.
36:27 These were the sons of Ezer: Bilhan, Zaavan, and Akan.
36:28 These were the sons of Dishan: Uz and Aran.
36:29 These were the chiefs of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, 36:30 chief Dishon, chief Ezer, chief Dishan. These were the chiefs of the Horites, according to their chief lists in the land of Seir.
36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: 73
36:32 Bela the son of Beor reigned in Edom; the name of his city was Dinhabah.
36:33 When Bela died, Jobab the son of Zerah from Bozrah reigned in his place.
36:34 When Jobab died, Husham from the land of the Temanites reigned in his place.
36:35 When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith.
36:36 When Hadad died, Samlah from Masrekah reigned in his place.
36:37 When Samlah died, Shaul from Rehoboth by the River 74 reigned in his place.
36:38 When Shaul died, Baal-Hanan the son of Achbor reigned in his place.
36:39 When Baal-Hanan the son of Achbor died, Hadad 75 reigned in his place; the name of his city was Pau. 76 His wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-Zahab.
36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth, 36:41 chief Oholibamah, chief Elah, chief Pinon, 36:42 chief Kenaz, chief Teman, chief Mibzar, 36:43 chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements 77 in the land they possessed. This was Esau, the father of the Edomites.
Mark 6:1-56
Context6:1 Now 78 Jesus left that place and came to his hometown, 79 and his disciples followed him. 6:2 When the Sabbath came, he began to teach in the synagogue. 80 Many who heard him were astonished, saying, “Where did he get these ideas? 81 And what is this wisdom that has been given to him? What are these miracles that are done through his hands? 6:3 Isn’t this the carpenter, the son 82 of Mary 83 and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him. 6:4 Then 84 Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.” 6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them. 6:6 And he was amazed because of their unbelief. Then 85 he went around among the villages and taught.
6:7 Jesus 86 called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. 87 6:8 He instructed them to take nothing for the journey except a staff 88 – no bread, no bag, 89 no money in their belts – 6:9 and to put on sandals but not to wear two tunics. 90 6:10 He said to them, “Wherever you enter a house, stay there 91 until you leave the area. 6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off 92 your feet as a testimony against them.” 6:12 So 93 they went out and preached that all should repent. 6:13 They cast out many demons and anointed many sick people with oil and healed them.
6:14 Now 94 King Herod 95 heard this, for Jesus’ 96 name had become known. Some 97 were saying, “John the baptizer 98 has been raised from the dead, and because of this, miraculous powers are at work in him.” 6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.” 6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!” 6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod 99 had married her. 6:18 For John had repeatedly told 100 Herod, “It is not lawful for you to have your brother’s wife.” 101 6:19 So Herodias nursed a grudge against him and wanted to kill him. But 102 she could not 6:20 because Herod stood in awe of 103 John and protected him, since he knew that John 104 was a righteous and holy man. When Herod 105 heard him, he was thoroughly baffled, 106 and yet 107 he liked to listen to John. 108
6:21 But 109 a suitable day 110 came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias 111 came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.” 6:23 He swore to her, 112 “Whatever you ask I will give you, up to half my kingdom.” 113 6:24 So 114 she went out and said to her mother, “What should I ask for?” Her mother 115 said, “The head of John the baptizer.” 116 6:25 Immediately she hurried back to the king and made her request: 117 “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, 118 he did not want to reject her request because of his oath and his guests. 6:27 So 119 the king sent an executioner at once to bring John’s 120 head, and he went and beheaded John in prison. 6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 6:29 When John’s 121 disciples heard this, they came and took his body and placed it in a tomb.
6:30 Then 122 the apostles gathered around Jesus and told him everything they had done and taught. 6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat). 6:32 So they went away by themselves in a boat to some remote place. 6:33 But many saw them leaving and recognized them, and they hurried on foot 123 from all the towns 124 and arrived there ahead of them. 125 6:34 As Jesus 126 came ashore 127 he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So 128 he taught them many things.
6:35 When it was already late, his disciples came to him and said, “This is an isolated place 129 and it is already very late. 6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.” 6:37 But he answered them, 130 “You 131 give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins 132 and give it to them to eat?” 6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.” 6:39 Then he directed them all to sit down in groups on the green grass. 6:40 So they reclined in groups of hundreds and fifties. 6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He 133 gave them to his 134 disciples to serve the people, and he divided the two fish among them all. 6:42 They all ate and were satisfied, 6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full. 6:44 Now 135 there were five thousand men 136 who ate the bread. 137
6:45 Immediately Jesus 138 made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd. 6:46 After saying good-bye to them, he went to the mountain to pray. 6:47 When evening came, the boat was in the middle of the sea and he was alone on the land. 6:48 He 139 saw them straining at the oars, because the wind was against them. As the night was ending, 140 he came to them walking on the sea, 141 for 142 he wanted to pass by them. 143 6:49 When they saw him walking on the water 144 they thought he was a ghost. They 145 cried out, 6:50 for they all saw him and were terrified. But immediately he spoke to them: 146 “Have courage! It is I. Do not be afraid.” 6:51 Then he went up with them into the boat, and the wind ceased. They were completely astonished, 6:52 because they did not understand about the loaves, but their hearts were hardened.
6:53 After they had crossed over, they came to land at Gennesaret 147 and anchored there. 6:54 As they got out of the boat, people immediately recognized Jesus. 148 6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. 149 6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if 150 they could just touch the edge of his cloak, and all who touched it were healed.
Job 2:1-13
Context2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. 151 2:2 And the Lord said to Satan, “Where do you come from?” Satan answered the Lord, 152 “From roving about on the earth, and from walking back and forth across it.” 153 2:3 Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly 154 to his integrity, 155 so that 156 you stirred me up to destroy him 157 without reason.” 158
2:4 But 159 Satan answered the Lord, “Skin for 160 skin! 161 Indeed, a man will give up 162 all that he has to save his life! 163 2:5 But extend your hand and strike his bone and his flesh, 164 and he will no doubt 165 curse you to your face!”
2:6 So the Lord said to Satan, “All right, 166 he is 167 in your power; 168 only preserve 169 his life.”
2:7 So Satan went out from the presence of the Lord, and he afflicted 170 Job with a malignant ulcer 171 from the sole of his feet to the top of his head. 172 2:8 Job took a shard of broken pottery to scrape 173 himself 174 with while he was sitting 175 among the ashes. 176
2:9 Then 177 his wife said to him, “Are you still holding firmly to your integrity? 178 Curse 179 God, and die!” 180 2:10 But he replied, 181 “You’re talking like one of the godless 182 women would do! Should we receive 183 what is good from God, and not also 184 receive 185 what is evil?” 186 In all this Job did not sin by what he said. 187
2:11 When Job’s three friends heard about all this calamity that had happened to him, each of them came from his own country 189 – Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. 190 They met together 191 to come to show sympathy 192 for him and to console 193 him. 2:12 But when they gazed intently 194 from a distance but did not recognize 195 him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads. 196 2:13 Then they sat down with him on the ground for seven days and seven nights, yet no one spoke a word to him, for they saw that his pain 197 was very great. 198
Romans 6:1-23
Context6:1 What shall we say then? Are we to remain in sin so that grace may increase? 6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. 199
6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. 200 6:6 We know that 201 our old man was crucified with him so that the body of sin would no longer dominate us, 202 so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) 203
6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know 204 that since Christ has been raised from the dead, he is never going to die 205 again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves 206 dead to sin, but 207 alive to God in Christ Jesus.
6:12 Therefore do not let sin reign in your mortal body so that you obey its desires, 6:13 and do not present your members to sin as instruments 208 to be used for unrighteousness, 209 but present yourselves to God as those who are alive from the dead and your members to God as instruments 210 to be used for righteousness. 6:14 For sin will have no mastery over you, because you are not under law but under grace.
6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not! 6:16 Do you not know that if you present yourselves 211 as obedient slaves, 212 you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? 213 6:17 But thanks be to God that though you were slaves to sin, you obeyed 214 from the heart that pattern 215 of teaching you were entrusted to, 6:18 and having been freed from sin, you became enslaved to righteousness. 6:19 (I am speaking in human terms because of the weakness of your flesh.) 216 For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 6:20 For when you were slaves of sin, you were free with regard to righteousness.
6:21 So what benefit 217 did you then reap 218 from those things that you are now ashamed of? For the end of those things is death. 6:22 But now, freed 219 from sin and enslaved to God, you have your benefit 220 leading to sanctification, and the end is eternal life. 6:23 For the payoff 221 of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
1 tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.
2 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
3 sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).
4 tn Heb “which are in your midst.”
5 sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the
6 tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.
7 tn The cohortative with the prefixed conjunction here indicates purpose or consequence.
8 tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.
9 tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).
10 tn Heb “in their hand.”
11 sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).
12 sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.
13 tn Or “terebinth.”
14 tn Heb “and they journeyed.”
15 tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).
16 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
17 tn Heb “and Jacob came to Luz which is in the land of Canaan – it is Bethel – he and all the people who were with him.”
18 sn The name El-Bethel means “God of Bethel.”
19 tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.
20 sn Deborah. This woman had been Rebekah’s nurse, but later attached herself to Jacob. She must have been about one hundred and eighty years old when she died.
21 tn “and he called its name.” There is no expressed subject, so the verb can be translated as passive.
22 tn Or “Allon Bacuth,” if one transliterates the Hebrew name (cf. NEB, NIV, NRSV). An oak tree was revered in the ancient world and often designated as a shrine or landmark. This one was named for the weeping (mourning) occasioned by the death of Deborah.
23 tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.
sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.
24 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.
25 tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”
sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.
26 tn The Hebrew verb translated “gave” refers to the Abrahamic promise of the land. However, the actual possession of that land lay in the future. The decree of the
27 tn Heb “and to your offspring after you.”
28 tn Heb “went up from upon him in the place.”
29 tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.
30 tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.
31 sn Called the name of the place. In view of the previous naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God.
32 tn The name Bethel means “house of God” in Hebrew.
map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
33 tn Heb “and there was still a stretch of the land to go to Ephrath.”
34 tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”
35 tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).
36 sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.
37 tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.
38 sn The name Ben-Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1, “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.
39 tn The disjunctive clause is contrastive.
sn His father called him Benjamin. There was a preference for giving children good or positive names in the ancient world, and “son of my suffering” would not do (see the incident in 1 Chr 4:9-10), because it would be a reminder of the death of Rachel (in this connection, see also D. Daube, “The Night of Death,” HTR 61 [1968]: 629-32). So Jacob named him Benjamin, which means “son of the [or “my”] right hand.” The name Benjamin appears in the Mari texts. There have been attempts to connect this name to the resident tribe listed at Mari, “sons of the south” (since the term “right hand” can also mean “south” in Hebrew), but this assumes a different reading of the story. See J. Muilenburg, “The Birth of Benjamin,” JBL 75 (1956): 194-201.
40 sn This explanatory note links the earlier name Ephrath with the later name Bethlehem.
map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
41 tn Heb “standing stone.”
42 tn Or perhaps “it is known as” (cf. NEB).
43 sn The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds’ fields near Bethlehem (the Hebrew name Migdal Eder means “tower of the flock”; see Mic 4:8) or located it near Solomon’s pools.
44 tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.
sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan – something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).
45 tn This is an adverbial accusative of location.
46 tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”
47 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.
48 tn Heb “And the days of Isaac were one hundred and eighty years.”
49 tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
50 tn Heb “old and full of years.”
51 sn Chapter 36 records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, “The Edomite King-List of Genesis 36:31-39 and 1 Chronicles 1:43-50,” JTS 16 [1965]: 301-14; and W. J. Horowitz, “Were There Twelve Horite Tribes?” CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is “tidied up” before the account of Jacob is traced (37:2). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, “secular greatness in general grows up far more rapidly than spiritual greatness” (New Commentary on Genesis, 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise.
52 tn Heb “from the daughters of Canaan.”
53 tn Heb “daughter,” but see Gen 36:24-25.
54 tn Heb “from before.”
55 tn Heb “land of their settlements.”
56 tn Traditionally “Mount Seir,” but in this case the expression בְּהַר שֵׂעִיר (bÿhar se’ir) refers to the hill country or highlands of Seir.
57 sn The term father in genealogical records needs to be carefully defined. It can refer to a literal father, a grandfather, a political overlord, or a founder.
58 tn Or “grandsons” (NIV); “descendants” (NEB).
59 tn Or “grandsons” (NIV); “descendants” (NEB).
60 tn Heb “daughter,” but see Gen 36:24-25.
61 tn Or “clan leaders” (so also throughout this chapter).
62 tn Or “sons.”
63 tc The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36).
64 tn Or “grandsons” (NIV); “descendants” (NEB).
65 tn Or “grandsons” (NIV); “descendants” (NEB).
66 sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).
67 tn Or “sons.”
68 tn Heb “Hemam”; this is probably a variant spelling of “Homam” (1 Chr 1:39); cf. NRSV, NLT “Heman.”
69 tn This name is given as “Shephi” in 1 Chr 1:40.
70 tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”
71 tn Heb “sons,” but since a daughter is included in the list, the word must be translated “children.”
72 tn Heb “Dishan,” but this must be either a scribal error or variant spelling, since “Dishan” is mentioned in v. 28 (see also v. 21).
73 tn Or perhaps “before any Israelite king ruled over [them].”
74 tn Typically the Hebrew expression “the River” refers to the Euphrates River, but it is not certain whether that is the case here. Among the modern English versions which take this as a reference to the Euphrates are NASB, NCV, NRSV, CEV, NLT. Cf. NAB, TEV “Rehoboth-on-the-River.”
75 tc Most
76 tn The name of the city is given as “Pai” in 1 Chr 1:50.
77 tn Or perhaps “territories”; Heb “dwelling places.”
78 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
79 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
80 sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
81 tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.
82 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several
83 sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).
84 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
85 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
86 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
87 sn The phrase unclean spirits refers to evil spirits.
88 sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.
89 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
90 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
91 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
92 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
93 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
94 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
95 sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
96 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
97 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
98 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
99 tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.
100 tn The imperfect tense verb is here rendered with an iterative force.
101 sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
102 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
103 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.
104 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
105 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
106 tc In place of ἠπόρει (hporei, “he was baffled”) the majority of
tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).
107 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.
108 tn Grk “him”; the referent (John) has been specified in the translation for clarity.
109 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
110 tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”
111 tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë13 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by Ë1 pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.
112 tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì45vid 28; both words are lacking in L pc; and א A B C2vid Ë13 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA27 places the word in brackets, indicating some doubt as to its authenticity.
113 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
114 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
115 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
116 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).
117 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
118 tn Grk “and being deeply grieved, the king did not want.”
119 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
120 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
121 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
122 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
123 tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).
124 tn Or “cities.”
125 tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B (0187) 892 2427 pc lat co. Some
126 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
127 tn Grk “came out [of the boat],” with the reference to the boat understood.
128 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.
129 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
130 tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.
131 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
132 sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.
133 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
134 tc ‡ Most
tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
135 tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.
136 tn The Greek word here is ἀνήρ, meaning “adult male” (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only five thousand men, but also an unspecified number of women and children.
137 tc Many good
138 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
139 tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.
140 tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.
141 tn Or “on the lake.”
142 tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.
143 sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.
144 tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).
145 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
146 tn Grk “he spoke with them, and said to them.”
147 sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).
148 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
149 tn Grk “wherever they heard he was.”
150 tn Grk “asked that they might touch.”
151 tc This last purpose clause has been omitted in some Greek versions.
152 tn Heb “answered the
153 tn See the note on this phrase in 1:7.
154 tn The form is the Hiphil participle, “make strong, seize, hold fast.” It is the verbal use here; joined with עֹדֶנּוּ (’odennu, “yet he”) it emphasizes that “he is still holding firmly.” The testing has simply strengthened Job in his integrity.
155 tn This is the same word used to describe Job as “blameless, pure.” Here it carries the idea of “integrity”; Job remained blameless, perfect.
156 tn The vav (ו) with the preterite is used here to express the logical conclusion or consequence of what was stated previously. God is saying that Job has maintained his integrity, so that now it is clear that Satan moved against him groundlessly (GKC 328 §111.l).
157 tn The verb literally means “to swallow”; it forms an implied comparison in the line, indicating the desire of Satan to ruin him completely. See A Guillaume, “A Note on the Root bala`,” JTS 13 (1962): 320-23; and N. M. Sarna, “Epic Substratum in the Prose of Job,”JBL 76 (1957): 13-25, for a discussion of the Ugaritic deity Mot swallowing up the enemy.
158 sn Once again the adverb חִנָּם (khinnam, “gratis”) is used. It means “graciously, gratis, free, without cause, for no reason.” Here the sense has to be gratuitously, for no reason.” The point of the verb חָנַן (khanan, “to be gracious”) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering.
159 tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.
160 tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.
161 sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.
162 tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).
163 tn Heb “Indeed, all that a man has he will give for his life.”
164 sn The “bones and flesh” are idiomatic for the whole person, his physical and his psychical/spiritual being (see further H. W. Wolff, Anthropology of the Old Testament, 26-28).
165 sn This is the same oath formula found in 1:11; see the note there.
166 tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.
167 tn The LXX has “I deliver him up to you.”
168 tn Heb “hand.”
169 sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.
170 tn The verb is נָכָה (nakhah, “struck, smote”); it can be rendered in this context as “afflicted.”
171 sn The general consensus is that Job was afflicted with a leprosy known as elephantiasis, named because the rough skin and the swollen limbs are animal-like. The Hebrew word שְׁחִין (shÿkhin, “boil”) can indicate an ulcer as well. Leprosy begins with such, but so do other diseases. Leprosy normally begins in the limbs and spreads, but Job was afflicted everywhere at once. It may be some other disease also characterized by such a malignant ulcer. D. J. A. Clines has a thorough bibliography on all the possible diseases linked to this description (Job [WBC], 48). See also HALOT 1460 s.v. שְׁחִין.
172 tn Heb “crown.”
173 tn The verb גָּרַד (garad) is a hapax legomenon (only occurring here). Modern Hebrew has retained a meaning “to scrape,” which is what the cognate Syriac and Arabic indicate. In the Hitpael it would mean “scrape himself.”
174 sn The disease required constant attention. The infection and pus had to be scraped away with a piece of broken pottery in order to prevent the spread of the infection. The skin was so disfigured that even his friends did not recognize him (2:12). The book will add that the disease afflicted him inwardly, giving him a foul breath and a loathsome smell (19:17, 20). The sores bred worms; they opened and ran, and closed and tightened (16:8). He was tormented with dreams (7:14). He felt like he was choking (7:14). His bones were racked with burning pain (30:30). And he was not able to rise from his place (19:18). The disease was incurable; but it would last for years, leaving the patient longing for death.
175 tn The construction uses the disjunctive vav (ו) with the independent pronoun with the active participle. The construction connects this clause with what has just been said, making this a circumstantial clause.
176 sn Among the ashes. It is likely that the “ashes” refers to the place outside the city where the rubbish was collected and burnt, i.e., the ash-heap (cf. CEV). This is the understanding of the LXX, which reads “dung-hill outside the city.”
177 tn The versions have some information here that is interesting, albeit fanciful. The Targum calls her “Dinah.” The LXX has “when a long time had passed.” But the whole rendering of the LXX is paraphrastic: “How long will you hold out, saying, ‘Behold, I wait yet a little while, expecting the hope of my deliverance?’ for behold, your memorial is abolished from the earth, even your sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows, and you yourself sit down to spend the night in the open air among the corruption of worms, and I am a wanderer and a servant from place to place and house to house, waiting for the setting sun, that I may rest from my labors and pains that now beset me, but say some word against the Lord and die.”
178 sn See R. D. Moore, “The Integrity of Job,” CBQ 45 (1983): 17-31. The reference of Job’s wife to his “integrity” could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God.
179 tn The verb is literally בָּרַךְ, (barakh, “bless”). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb קִלֵּל (qillel, “curse”). If Job’s wife had meant that he was trying to justify himself rather than God, “bless God” might be translated “speak well of God,” the resolution accepted by God in 42:7-8 following Job’s double confession of having spoken wrongly of God (40:3-5; 42:1-6).
sn The church fathers were quick to see here again the role of the wife in the temptation – she acts as the intermediary between Satan and Job, pressing the cause for him. However, Job’s wife has been demonized falsely. Job did not say that she was a foolish woman, only that she was speaking like one of them (2:10). Also, Job did not exclude her from sharing in his suffering (“should we receive”). He evidently recognized that her words were the result of her personal loss and pain as well as the desire to see her husband’s suffering ended. When God gave instructions for the restoration of Job’s friends because of their foolish words (42:7-9), no mention is made of any need for Job’s wife to be restored.
180 tn The imperative with the conjunction in this expression serves to express the certainty that will follow as the result or consequence of the previous imperative (GKC 324-25 §110.f).
181 tn Heb “he said to her.”
182 tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.
183 tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”
184 tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.
185 tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.
186 tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).
sn The Hebrew words טוֹב (tov, “good”) and רַע (ra’, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life.
187 tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.
188 sn See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36.
189 tn Heb “a man from his place”; this is the distributive use, meaning “each man came from his place.”
190 sn Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.
191 tn The verb can mean that they “agreed together”; but it also (and more likely) means that they came together at a meeting point to go visit Job together.
192 tn The verb “to show grief” is נוּד (nud), and literally signifies “to shake the head.” It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found.
193 tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply.
194 tn Heb “they lifted up their eyes.” The idiom “to lift up the eyes” (or “to lift up the voice”) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away.
195 tn The Hiphil perfect here should take the nuance of potential perfect – they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew.
196 tn Heb “they tossed dust skyward over their heads.”
197 tn The word כְּאֵב (kÿ’ev) means “pain” – both mental and physical pain. The translation of “grief” captures only part of its emphasis.
198 sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong.
199 tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).
200 tn Grk “we will certainly also of his resurrection.”
201 tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
202 tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).
203 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
204 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
205 tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).
206 tc ‡ Some Alexandrian and Byzantine
207 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
208 tn Or “weapons, tools.”
209 tn Or “wickedness, injustice.”
210 tn Or “weapons, tools.”
211 tn Grk “to whom you present yourselves.”
212 tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.
213 tn Grk “either of sin unto death, or obedience unto righteousness.”
214 tn Grk “you were slaves of sin but you obeyed.”
215 tn Or “type, form.”
216 tn Or “because of your natural limitations” (NRSV).
sn Verse 19 forms something of a parenthetical comment in Paul’s argument.
217 tn Grk “fruit.”
218 tn Grk “have,” in a tense emphasizing their customary condition in the past.
219 tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”
220 tn Grk “fruit.”
221 tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.
