Genesis 39:1-23 
Context39:1 Now Joseph had been brought down to Egypt. 1 An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, 2 purchased him from 3 the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful 4 and lived 5 in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. 6 39:4 So Joseph found favor in his sight and became his personal attendant. 7 Potiphar appointed Joseph 8 overseer of his household and put him in charge 9 of everything he owned. 39:5 From the time 10 Potiphar 11 appointed him over his household and over all that he owned, the Lord blessed 12 the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both 13 in his house and in his fields. 14 39:6 So Potiphar 15 left 16 everything he had in Joseph’s care; 17 he gave no thought 18 to anything except the food he ate. 19
Now Joseph was well built and good-looking. 20 39:7 Soon after these things, his master’s wife took notice of 21 Joseph and said, “Have sex with me.” 22 39:8 But he refused, saying 23 to his master’s wife, “Look, my master does not give any thought 24 to his household with me here, 25 and everything that he owns he has put into my care. 26 39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do 27 such a great evil and sin against God?” 39:10 Even though she continued to speak 28 to Joseph day after day, he did not respond 29 to her invitation to have sex with her. 30
39:11 One day 31 he went into the house to do his work when none of the household servants 32 were there in the house. 39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran 33 outside. 34 39:13 When she saw that he had left his outer garment in her hand and had run outside, 39:14 she called for her household servants and said to them, “See, my husband brought 35 in a Hebrew man 36 to us to humiliate us. 37 He tried to have sex with me, 38 but I screamed loudly. 39 39:15 When he heard me raise 40 my voice and scream, he left his outer garment beside me and ran outside.”
39:16 So she laid his outer garment beside her until his master came home. 39:17 This is what she said to him: 41 “That Hebrew slave 42 you brought to us tried to humiliate me, 43 39:18 but when I raised my voice and screamed, he left his outer garment and ran outside.”
39:19 When his master heard his wife say, 44 “This is the way 45 your slave treated me,” 46 he became furious. 47 39:20 Joseph’s master took him and threw him into the prison, 48 the place where the king’s prisoners were confined. So he was there in the prison. 49
39:21 But the Lord was with Joseph and showed him kindness. 50 He granted him favor in the sight of the prison warden. 51 39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. 52 39:23 The warden did not concern himself 53 with anything that was in Joseph’s 54 care because the Lord was with him and whatever he was doing the Lord was making successful.
Mark 9:1-50
Context9:1 And he said to them, “I tell you the truth, 55 there are some standing here who will not 56 experience 57 death before they see the kingdom of God come with power.” 58
9:2 Six days later 59 Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, 60 9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 9:4 Then Elijah appeared before them along with Moses, 61 and they were talking with Jesus. 9:5 So 62 Peter said to Jesus, 63 “Rabbi, it is good for us to be here. Let us make three shelters 64 – one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) 65 9:7 Then 66 a cloud 67 overshadowed them, 68 and a voice came from the cloud, “This is my one dear Son. 69 Listen to him!” 70 9:8 Suddenly when they looked around, they saw no one with them any more except Jesus.
9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 9:10 They kept this statement to themselves, discussing what this rising from the dead meant.
9:11 Then 71 they asked him, 72 “Why do the experts in the law 73 say that Elijah must come first?” 9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”
9:14 When they came to the disciples, they saw a large crowd around them and experts in the law 74 arguing with them. 9:15 When the whole crowd saw him, they were amazed and ran 75 at once and greeted him. 9:16 He asked them, “What are you arguing about with them?” 9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but 76 they were not able to do so.” 77 9:19 He answered them, 78 “You 79 unbelieving 80 generation! How much longer 81 must I be with you? How much longer must I endure 82 you? 83 Bring him to me.” 9:20 So they brought the boy 84 to him. When the spirit saw him, it immediately threw the boy into a convulsion. He 85 fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus 86 asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 9:23 Then Jesus said to him, “‘If you are able?’ 87 All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”
9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked 88 the unclean spirit, 89 saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The boy 90 looked so much like a corpse that many said, “He is dead!” 9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.
9:28 Then, 91 after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 9:29 He told them, “This kind can come out only by prayer.” 92
9:30 They went out from there and passed through Galilee. But 93 Jesus 94 did not want anyone to know, 9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. 95 They 96 will kill him, 97 and after three days he will rise.” 98 9:32 But they did not understand this statement and were afraid to ask him.
9:33 Then 99 they came to Capernaum. 100 After Jesus 101 was inside the house he asked them, “What were you discussing on the way?” 9:34 But they were silent, for on the way they had argued with one another about who was the greatest. 9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” 9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 9:37 “Whoever welcomes 102 one of these little children 103 in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”
9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” 9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. 9:40 For whoever is not against us is for us. 9:41 For I tell you the truth, 104 whoever gives you a cup of water because 105 you bear Christ’s 106 name will never lose his reward.
9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone 107 tied around his neck and to be thrown into the sea. 9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have 108 two hands and go into hell, 109 to the unquenchable fire. 9:44 [[EMPTY]] 110 9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have 111 two feet and be thrown into hell. 9:46 [[EMPTY]] 112 9:47 If your eye causes you to sin, tear it out! 113 It is better to enter into the kingdom of God with one eye than to have 114 two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. 115 9:50 Salt 116 is good, but if it loses its saltiness, 117 how can you make it salty again? Have salt in yourselves, and be at peace with each other.”
Job 5:1-27
Context5:1 “Call now! 118 Is there anyone who will answer you? 119
To which of the holy ones 120 will you turn? 121
5:2 For 122 wrath kills the foolish person, 123
and anger 124 slays the silly one.
5:3 I myself 125 have seen the fool 126 taking root,
but suddenly I cursed his place of residence. 127
5:4 His children are far 128 from safety,
and they are crushed 129 at the place where judgment is rendered, 130
nor is there anyone to deliver them. 131
5:5 The hungry 132 eat up his harvest, 133
and take it even from behind the thorns, 134
and the thirsty 135 swallow up 136 their fortune. 137
5:6 For evil does not come up from the dust, 138
nor does trouble spring up from the ground,
5:7 but people 139 are born 140 to trouble,
as surely as the sparks 141 fly 142 upward. 143
5:8 “But 145 as for me, 146 I would seek 147 God, 148
and to God 149 I would set forth my case. 150
5:9 He does 151 great and unsearchable 152 things,
marvelous things without 153 number; 154
5:10 he gives 155 rain on the earth, 156
and sends 157 water on the fields; 158
5:11 he sets 159 the lowly 160 on high,
that those who mourn 161 are raised 162 to safety.
5:12 He frustrates 163 the plans 164 of the crafty 165
so that 166 their hands cannot accomplish
what they had planned! 167
5:13 He catches 168 the wise in their own craftiness, 169
and the counsel of the cunning 170 is brought to a quick end. 171
5:14 They meet with darkness in the daytime, 172
and grope about 173 in the noontime as if it were night. 174
5:15 So he saves 175 from the sword that comes from their mouth, 176
even 177 the poor from the hand of the powerful.
5:16 Thus the poor have hope,
and iniquity 178 shuts its mouth. 179
5:17 “Therefore, 180 blessed 181 is the man whom God corrects, 182
so do not despise the discipline 183 of the Almighty. 184
5:18 For 185 he 186 wounds, 187 but he also bandages;
he strikes, but his hands also heal.
5:19 He will deliver you 188 from six calamities;
yes, in seven 189 no evil will touch you.
5:20 In time of famine 190 he will redeem you from death,
and in time of war from the power of the sword. 191
5:21 You will be protected 192 from malicious gossip, 193
and will not be afraid of the destruction 194 when it comes.
5:22 You will laugh at destruction and famine 195
and need not 196 be afraid of the beasts of the earth.
5:23 For you will have a pact with the stones 197 of the field,
and the wild animals 198 will be at peace 199 with you.
5:24 And 200 you will know 201 that your home 202
will be secure, 203
and when you inspect 204 your domains,
you will not be missing 205 anything.
5:25 You will also know that your children 206 will be numerous,
and your descendants 207 like the grass of the earth.
5:26 You will come to your grave in a full age, 208
As stacks of grain are harvested in their season.
5:27 Look, we have investigated this, so it is true.
Hear it, 209 and apply it for your own 210 good.” 211
Romans 9:1-33
Context9:1 212 I am telling the truth in Christ (I am not lying!), for my conscience assures me 213 in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. 214 9:3 For I could wish 215 that I myself were accursed – cut off from Christ – for the sake of my people, 216 my fellow countrymen, 217 9:4 who are Israelites. To them belong 218 the adoption as sons, 219 the glory, the covenants, the giving of the law, the temple worship, 220 and the promises. 9:5 To them belong the patriarchs, 221 and from them, 222 by human descent, 223 came the Christ, 224 who is God over all, blessed forever! 225 Amen.
9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, 226 9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” 227 9:8 This means 228 it is not the children of the flesh 229 who are the children of God; rather, the children of promise are counted as descendants. 9:9 For this is what the promise declared: 230 “About a year from now 231 I will return and Sarah will have a son.” 232 9:10 Not only that, but when Rebekah had conceived children by one man, 233 our ancestor Isaac – 9:11 even before they were born or had done anything good or bad (so that God’s purpose in election 234 would stand, not by works but by 235 his calling) 236 – 9:12 237 it was said to her, “The older will serve the younger,” 238 9:13 just as it is written: “Jacob I loved, but Esau I hated.” 239
9:14 What shall we say then? Is there injustice with God? Absolutely not! 9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 240 9:16 So then, 241 it does not depend on human desire or exertion, 242 but on God who shows mercy. 9:17 For the scripture says to Pharaoh: 243 “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” 244 9:18 So then, 245 God 246 has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. 247
9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?” 9:20 But who indeed are you – a mere human being 248 – to talk back to God? 249 Does what is molded say to the molder, “Why have you made me like this?” 250 9:21 Has the potter no right to make from the same lump of clay 251 one vessel for special use and another for ordinary use? 252 9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects 253 of wrath 254 prepared for destruction? 255 9:23 And what if he is willing to make known the wealth of his glory on the objects 256 of mercy that he has prepared beforehand for glory – 9:24 even us, whom he has called, not only from the Jews but also from the Gentiles? 9:25 As he also says in Hosea:
“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, 257 ‘My beloved.’” 258
9:26 “And in the very place 259 where it was said to them, ‘You are not my people,’
there they will be called ‘sons of the living God.’” 260
9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children 261 of Israel are as the sand of the sea, only the remnant will be saved, 9:28 for the Lord will execute his sentence on the earth completely and quickly.” 262 9:29 Just 263 as Isaiah predicted,
“If the Lord of armies 264 had not left us descendants,
we would have become like Sodom,
and we would have resembled Gomorrah.” 265
9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 9:31 but Israel even though pursuing 266 a law of righteousness 267 did not attain it. 268 9:32 Why not? Because they pursued 269 it not by faith but (as if it were possible) by works. 270 They stumbled over the stumbling stone, 271 9:33 just as it is written,
“Look, I am laying in Zion a stone that will cause people to stumble
and a rock that will make them fall, 272
yet the one who believes in him will not be put to shame.” 273
1 tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.
2 sn Captain of the guard. See the note on this phrase in Gen 37:36.
3 tn Heb “from the hand of.”
4 tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).
5 tn Heb “and he was.”
6 tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.
7 sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.
8 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
9 tn Heb “put into his hand.”
10 tn Heb “and it was from then.”
11 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
12 sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).
13 tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.
14 sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.
15 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
16 sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.
17 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
18 tn Heb “did not know.”
19 sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.
20 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
21 tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.
22 tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.
23 tn Heb “and he said.”
24 tn Heb “know.”
25 tn The word “here” has been supplied in the translation for stylistic reasons.
26 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
27 tn The nuance of potential imperfect fits this context.
28 tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.
29 tn Heb “listen to.”
30 tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.
31 tn Heb “and it was about this day.”
32 tn Heb “the men of the house.”
33 tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.
34 sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.
35 tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).
36 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
37 tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.
38 tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
39 tn Heb “and I cried out with a loud voice.”
40 tn Heb “that I raised.”
41 tn Heb “and she spoke to him according to these words, saying.”
42 sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.
43 tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.
44 tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”
45 tn Heb “according to these words.”
46 tn Heb “did to me.”
47 tn Heb “his anger burned.”
48 tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.
49 sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.
50 tn Heb “and he extended to him loyal love.”
51 tn Or “the chief jailer” (also in the following verses).
52 tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.
53 tn Heb “was not looking at anything.”
54 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
55 tn Grk “Truly (ἀμήν, amhn), I say to you.”
56 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
57 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
58 sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
59 tn Grk “And after six days.”
60 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
61 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
62 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
63 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
64 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.
65 sn This is a parenthetical note by the author.
66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
67 sn This cloud is the cloud of God’s presence and the voice is his as well.
68 tn Grk “And there came a cloud, surrounding them.”
69 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
70 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
72 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
73 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.
74 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
75 tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.
76 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
77 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
78 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
79 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
80 tn Or “faithless.”
sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
81 tn Grk “how long.”
82 tn Or “put up with.” See Num 11:12; Isa 46:4.
83 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
84 tn Grk “him.”
85 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
86 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
87 tc Most
88 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
89 sn Unclean spirit refers to an evil spirit.
90 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
91 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
92 tc Most witnesses, even early and excellent ones (Ì45vid א2 A C D L W Θ Ψ Ë1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.
93 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
94 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
95 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
96 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
97 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
98 sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
100 map For location see Map1 D2; Map2 C3; Map3 B2.
101 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
102 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
103 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
104 tn Grk “Truly (ἀμήν, amhn), I say to you.”
105 tn Grk “in [the] name that of Christ you are.”
106 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 8:29.
107 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.
sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
108 tn Grk “than having.”
109 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
110 tc Most later
111 tn Grk “than having.”
112 tc See tc note at the end of v. 43.
113 tn Grk “throw it out.”
114 tn Grk “than having.”
115 tc The earliest
sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
116 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
117 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
118 tn Some commentators transpose this verse with the following paragraph, placing it after v. 7 (see E. Dhorme, Job, 62). But the reasons for this are based on the perceived development of the argument and are not that compelling.
sn The imperative is here a challenge for Job. If he makes his appeal against God, who is there who will listen? The rhetorical questions are intended to indicate that no one will respond, not even the angels. Job would do better to realize that he is guilty and his only hope is in God.
119 tn The participle with the suffix could be given a more immediate translation to accompany the imperative: “Call now! Is anyone listening to you?”
120 tn The LXX has rendered “holy ones” as “holy angels” (cf. TEV, CEV, NLT). The LXX has interpreted the verb in the colon too freely: “if you will see.”
121 sn The point being made is that the angels do not represent the cries of people to God as if mediating for them. But if Job appealed to any of them to take his case against God, there would be no response whatsoever for that.
122 tn One of the reasons that commentators transpose v. 1 is that the כִּי (ki, “for”) here seems to follow 4:21 better. If people die without wisdom, it is folly that kills them. But the verse also makes sense after 5:1. He is saying that complaining against God will not bring deliverance (v. 1), but rather, by such impatience the fool will bring greater calamity on himself.
123 tn The two words for “foolish person” are common in wisdom literature. The first, אֱוִיל (’evil), is the fool who is a senseless person; the פֹּתֶה (poteh) is the naive and silly person, the simpleton, the one who is easily led astray. The direct object is introduced with the preposition ל (lamed) in this verse (see GKC 366 §117.n).
124 tn The two parallel nouns are similar; their related verbs are also paralleled in Deut 32:16 with the idea of “vex” and “irritate.” The first word כַּעַשׂ (ka’as) refers to the inner irritation and anger one feels, whereas the second word קִנְאָה (qin’ah) refers to the outward expression of the anger. In Job 6:2, Job will respond “O that my impatience [ka’as] were weighed….”
125 tn The use of the pronoun here adds emphasis to the subject of the sentence (see GKC 437 §135.a).
126 tn This word is אֱוִיל (’evil), the same word for the “senseless man” in the preceding verse. Eliphaz is citing an example of his principle just given – he saw such a fool for a brief while appearing to prosper (i.e., taking root).
127 tn A. B. Davidson argues that the verse does not mean that Eliphaz cursed his place during his prosperity. This line is metonymical (giving the effect). God judged the fool and his place was ruined; consequently, Eliphaz pronounced it accursed of God (see A. B. Davidson, Job, 36). Many emend the verb slightly to read “and it was suddenly cursed” (וַיֻּכַב [vayyukhav] instead of וָאֶקּוֹב [va’eqqov]; see H. H. Rowley, Job [NCBC], 51).
128 tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds “This is the malediction with which I have cursed him.” That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.
129 tn The verb יִדַּכְּאוּ (yiddakkÿ’u) could be taken as the passive voice, or in the reciprocal sense (“crush one another”) or reflexive (“crush themselves”). The context favors the idea that the children of the foolish person will be destroyed because there is no one who will deliver them.
130 tn Heb “in the gate.” The city gate was the place of both business and justice. The sense here seems to fit the usage of gates as the place of legal disputes, so the phrase “at the place of judgment” has been used in the translation.
131 tn The text simply says “and there is no deliverer.” The entire clause could be subordinated to the preceding clause, and rendered simply “without a deliverer.”
132 sn The hungry are other people, possibly the hungry poor to whom the wealthy have refused to give bread (22:7). The sons are so helpless that even the poor take their property.
133 tn The MT reads “whose harvest the hungry eat up.” Some commentators want to follow the LXX and repoint קְצִירוֹ (qÿtsiro, “his harvest”) to קָצְרוּ (qatsÿru, “[what] they have reaped”; cf. NAB). The reference as it stands in the MT seems to be to the image of taking root in v. 3; whatever took root – the prosperity of his life – will not belong to him or his sons to enjoy. If the emendation is accepted, then the reference would be immediately to the “sons” in the preceding verse.
134 tn The line is difficult; the Hebrew text reads literally “and unto from thorns he takes it.” The idea seems to be that even from within an enclosed hedge of thorns other people will take the harvest. Many commentators either delete the line altogether or try to repoint it to make more sense out of it. G. R. Driver had taken the preposition אֶל (’el, “towards”) as the noun אֵל (’el, “strong man”) and the noun צִנִּים (tsinnim, “thorns”) connected to Aramaic צִנָּה (tsinnah, “basket”); he read it as “a strong man snatches it from the baskets” (G. R. Driver, “on Job 5:5,” TZ 12 [1956]: 485-86). E. Dhorme (Job, 60) changed the word slightly to מַצְפֻּנִים (matspunim, “hiding places”), instead of מִצִּנִּים (mitsinnim, “out of the thorns”), to get the translation “and unto hiding places he carries it.” This fits the use of the verb לָקַח (laqakh, “to take”) with the preposition אֶל (’el, “towards”) meaning “carry to” someplace. There seems to be no easy solution to the difficulty of the line.
135 tn The word צַמִּים (tsammim) has been traditionally rendered “robbers.” But it has been connected by some of the ancient versions to the word for “thirst,” making a nice parallel with “hungry.” This would likely be pointed צְמֵאִים (tsÿme’im).
136 tn The verb has been given many different renderings, some more radical than others: “engulf,” “draws,” “gather,” “swallow” (see H. H. Rowley, Job [NCBC], 53). The idea of “swallow” is found in Job 20:15. The general sense of the line is clear, in spite of the difficulties of determining the exact meaning of the verb.
137 tn The LXX has several variations for the line. It reads something like the following: “for what they have collected the just shall eat, but they shall not be delivered out of calamities; let their strength be utterly exhausted.” The LXX may have gotten the idea of the “righteous” as those who suffer from hunger. Instead of “thorns” the LXX has the idea of “trouble.” The Targum to Job interprets it with “shield” and adds “warriors” as the subject.
138 sn The previous discussion shows how trouble rises, namely, from the rebelliousness of the fool. Here Eliphaz simply summarizes the points made with this general principle – trouble does not come from outside man, nor does it come as a part of the natural order, but rather it comes from the evil nature of man.
139 tn Heb “man [is].” Because “man” is used in a generic sense for humanity here, the generic “people” has been used in the translation.
140 tn There is a slight difficulty here in that vv. 6 and 7 seem to be saying the opposite thing. Many commentators, therefore, emend the the Niphal יוּלָּד (yullad, “is born”) to an active participle יוֹלֵד (yoled, “begets”) to place the source of trouble in man himself. But the LXX seems to retain the passive idea: “man is born to trouble.” The contrast between the two verses does not seem too difficult, for it still could imply that trouble’s source is within the man.
141 tn For the Hebrew בְנֵי־רֶשֶׁף (bÿne reshef, “sons of the flame”) the present translation has the rendering “sparks.” E. Dhorme (Job, 62) thinks it refers to some kind of bird, but renders it “sons of the lightning” because the eagle was associated with lightning in ancient interpretations. Sparks, he argues, do not soar high above the earth. Other suggestions include Resheph, the Phoenician god of lightning (Pope), the fire of passion (Buttenwieser), angels (Peake), or demons (Targum Job). None of these are convincing; the idea of sparks flying upward fits the translation well and makes clear sense in the passage.
142 tn The simple translation of the last two words is “fly high” or “soar aloft” which would suit the idea of an eagle. But, as H. H. Rowley (Job [NCBC], 53) concludes, the argument to identify the expression preceding this with eagles is far-fetched.
143 tn The LXX has the name of a bird here: “the vulture’s young seek the high places.” The Targum to Job has “sons of demons” or “the sparks which shoot from coals of fire.”
144 sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.
145 tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.
146 tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).
147 tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).
148 tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.
149 tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).
150 tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.
151 tn Heb “who does.” It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation.
152 tn The Hebrew has וְאֵין חֵקֶר (vÿ’en kheqer), literally, “and no investigation.” The use of the conjunction on the expression follows a form of the circumstantial clause construction, and so the entire expression describes the great works as “unsearchable.”
153 tn The preposition in עַד־אֵין (’ad ’en, “until there was no”) is stereotypical; it conveys the sense of having no number (see Job 9:10; Ps 40:13).
154 sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.
155 tn Heb “who gives.” The participle continues the doxology here. But the article is necessary because of the distance between this verse and the reference to God.
sn He gives rain. The use of the verb “gives” underscores the idea that rain is a gift from God. This would be more keenly felt in the Middle East where water is scarce.
156 tn In both halves of the verse the literal rendering would be “upon the face of the earth” and “upon the face of the fields.”
157 tn The second participle is simply coordinated to the first and therefore does not need the definite article repeated (see GKC 404 §126.b).
158 tn The Hebrew term חוּצוֹת (khutsot) basically means “outside,” or what is outside. It could refer to streets if what is meant is outside the house; but it refers to fields here (parallel to the more general word) because it is outside the village. See Ps 144:13 for the use of the expression for “countryside.” The LXX gives a much wider interpretation: “what is under heaven.”
159 tn Heb “setting.” The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, “And sends water on the fields, // So that He sets on high those who are lowly”). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God’s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation “setting up” rather than “to set up.”
160 tn The word שְׁפָלִים (shÿfalim) refers to “those who are down.” This refers to the lowly and despised of the earth. They are the opposite of the “proud” (see Ps 138:6). Here there is a deliberate contrast between “lowly” and “on high.”
161 tn The meaning of the word is “to be dark, dirty”; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one’s face in sorrow (see Job 2:12; Ps 35:14; 38:7).
162 tn The perfect verb may be translated “be set on high; be raised up.” E. Dhorme (Job, 64) notes that the perfect is parallel to the infinitive of the first colon, and so he renders it in the same way as the infinitive, comparing the construction to that of 28:25.
163 tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”).
164 tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).
165 tn The word עֲרוּמִים (’arumim) means “crafty” or “shrewd.” It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise – those who are wise in their own sight.
166 tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 §166.a).
167 tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time.
168 tn The participles continue the description of God. Here he captures or ensnares the wise in their wickedly clever plans. See also Ps 7:16, where the wicked are caught in the pit they have dug – they are only wise in their own eyes.
169 sn This is the only quotation from the Book of Job in the NT (although Rom 11:35 seems to reflect 41:11, and Phil 1:19 is similar to 13:6). Paul cites it in 1 Cor 3:19.
170 tn The etymology of נִפְתָּלִים (niftalim) suggests a meaning of “twisted” (see Prov 8:8) in the sense of tortuous. See Gen 30:8; Ps 18:26 [27].
171 tn The Niphal of מָהַר (mahar) means “to be hasty; to be irresponsible.” The meaning in the line may be understood in this sense: The counsel of the wily is hastened, that is, precipitated before it is ripe, i.e., frustrated (A. B. Davidson, Job, 39).
172 sn God so confuses the crafty that they are unable to fulfill their plans – it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18-23.
173 tn The verb מָשַׁשׁ (mashash) expresses the idea of groping about in the darkness. This is part of the fulfillment of Deut 28:29, which says, “and you shall grope at noonday as the blind grope in darkness.” This image is also in Isa 59:10.
174 sn The verse provides a picture of the frustration and bewilderment in the crafty who cannot accomplish their ends because God thwarts them.
175 tn The verb, the Hiphil preterite of יָשַׁע (yasha’, “and he saves”) indicates that by frustrating the plans of the wicked God saves the poor. So the vav (ו) consecutive shows the result in the sequence of the verses.
176 tn The juxtaposition of “from the sword from their mouth” poses translation difficulties. Some
177 tn If the word “poor” is to do double duty, i.e., serving as the object of the verb “saves” in the first colon as well as the second, then the conjunction should be explanatory.
178 tn Other translations render this “injustice” (NIV, NRSV, CEV) or “unrighteousness” (NASB).
179 tn The verse summarizes the result of God’s intervention in human affairs, according to Eliphaz’ idea that even-handed justice prevails. Ps 107:42 parallels v. 16b.
180 tn The particle “therefore” links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job’s suffering.
181 tn The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God.
182 tn The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.
183 tn The noun מוּסַר (musar) is parallel to the idea of the first colon. It means “discipline, correction” (from יָסַר, yasar). Prov 3:11 says almost the same thing as this line.
184 sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”
185 sn Verses 18-23 give the reasons why someone should accept the chastening of God – the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening.
186 tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”
187 tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense.
188 tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.
189 tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).
190 sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.
191 tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.
192 tn The Hebrew verb essentially means “you will be hidden.” In the Niphal the verb means “to be hidden, to be in a hiding place,” and protected (Ps 31:20).
193 tn Heb “from the lash [i.e., whip] of the tongue.” Sir 26:9 and 51:2 show usages of these kinds of expressions: “the lash of the tongue” or “the blow of the tongue.” The expression indicates that a malicious gossip is more painful than a blow.
sn The Targum saw here a reference to Balaam and the devastation brought on by the Midianites.
194 tn The word here is שׁוֹד (shod); it means “destruction,” but some commentators conjecture alternate readings: שׁוֹאָה (sho’ah, “desolation”); or שֵׁד (shed, “demon”). One argument for maintaining שׁוֹד (shod) is that it fits the assonance within the verse שׁוֹד…לָשׁוֹן…שׁוֹט (shot…lashon…shod).
195 tc The repetition of “destruction” and “famine” here has prompted some scholars to delete the whole verse. Others try to emend the text. The LXX renders them as “the unrighteous and the lawless.” But there is no difficulty in having the repetition of the words as found in the MT.
tn The word for “famine” is an Aramaic word found again in 30:3. The book of Job has a number of Aramaisms that are used to form an alternative parallel expression (see notes on “witness” in 16:19).
196 tn The negated jussive is used here to express the conviction that something cannot or should not happen (GKC 322 §109.e).
197 tn Heb “your covenant is with the stones of the field.” The line has been variously interpreted and translated. It is omitted in the LXX. It seems to mean there is a deep sympathy between man and nature. Some think it means that the boundaries will not be violated by enemies; Rashi thought it represented some species of beings, like genii of the field, and so read אֲדֹנֵי (’adone, “lords”) for אַבְנֵי (’avne, “stones”). Ball takes the word as בְּנֵי (bÿne, “sons”), as in “sons of the field,” to get the idea that the reference is to the beasts. E. Dhorme (Job, 71) rejects these ideas as too contrived; he says to have a pact with the stones of the field simply means the stones will not come and spoil the ground, making it less fertile.
198 tn Heb “the beasts of the field.”
199 tn This is the only occurrence of the Hophal of the verb שָׁלֵם (shalem, “to make or have peace” with someone). Compare Isa 11:6-9 and Ps 91:13. The verb form is the perfect; here it is the perfect consecutive following a noun clause (see GKC 494 §159.g).
200 sn Verses 19-23 described the immunity from evil and trouble that Job would enjoy – if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.
201 tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.
202 tn Heb “tent.”
203 tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.
204 tn The verb is פָּקַד (paqad, “to visit”). The idea here is “to gather together; to look over; to investigate,” or possibly even “to number” as it is used in the book of Numbers. The verb is the perfect with the vav consecutive; it may be subordinated to the imperfect verb that follows to form a temporal clause.
205 tn The verb is usually rendered “to sin”; but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost.
206 tn Heb “your seed.”
207 tn The word means “your shoots” and is parallel to “your seed” in the first colon. It refers here (as in Isa 34:1 and 42:5) to the produce of the earth. Some commentators suggest that Eliphaz seems to have forgotten or was insensitive to Job’s loss of his children; H. H. Rowley (Job [NCBC], 57) says his conventional theology is untouched by human feeling.
208 tn The word translated “in a full age” has been given an array of meanings: “health; integrity”; “like a new blade of corn”; “in your strength [or vigor].” The numerical value of the letters in the word בְכֶלָח (bÿkhelakh, “in old age”) was 2, 20, 30, and 8, or 60. This led some of the commentators to say that at 60 one would enter the ripe old age (E. Dhorme, Job, 73).
209 tn To make a better parallelism, some commentators have replaced the imperative with another finite verb, “we have found it.”
210 tn The preposition with the suffix (referred to as the ethical dative) strengthens the imperative. An emphatic personal pronoun also precedes the imperative. The resulting force would be something like “and you had better apply it for your own good!”
211 sn With this the speech by Eliphaz comes to a close. His two mistakes with it are: (1) that the tone was too cold and (2) the argument did not fit Job’s case (see further, A. B. Davidson, Job, 42).
212 sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.
213 tn Or “my conscience bears witness to me.”
214 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
215 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
216 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
217 tn Grk “my kinsmen according to the flesh.”
218 tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
219 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
220 tn Or “cultic service.”
221 tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
222 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
223 tn Grk “according to the flesh.”
224 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
225 tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.
226 tn Grk “For not all those who are from Israel are Israel.”
227 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.
sn A quotation from Gen 21:12.
228 tn Grk “That is,” or “That is to say.”
229 tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.
sn The expression the children of the flesh refers to the natural offspring.
230 tn Grk “For this is the word of promise.”
231 tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.
232 sn A quotation from Gen 18:10, 14.
233 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
234 tn Grk “God’s purpose according to election.”
235 tn Or “not based on works but based on…”
236 tn Grk “by the one who calls.”
sn The entire clause is something of a parenthetical remark.
237 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA27/UBS4, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.
238 sn A quotation from Gen 25:23.
239 sn A quotation from Mal 1:2-3.
240 sn A quotation from Exod 33:19.
241 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
242 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
243 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
244 sn A quotation from Exod 9:16.
245 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
246 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
247 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
248 tn Grk “O man.”
249 tn Grk “On the contrary, O man, who are you to talk back to God?”
250 sn A quotation from Isa 29:16; 45:9.
251 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
252 tn Grk “one vessel for honor and another for dishonor.”
253 tn Grk “vessels.” This is the same Greek word used in v. 21.
254 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.
255 tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.
256 tn Grk “vessels.” This is the same Greek word used in v. 21.
257 tn Grk “and her who was not beloved, ‘Beloved.’”
258 sn A quotation from Hos 2:23.
259 tn Grk “And it will be in the very place.”
260 sn A quotation from Hos 1:10.
261 tn Grk “sons.”
262 tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian
tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelwn kai suntemnwn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω.
sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.
263 tn Here καί (kai) has not been translated because of differences between Greek and English style.
264 tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
265 sn A quotation from Isa 1:9.
266 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
267 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).
268 tn Grk “has not attained unto the law.”
269 tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.
270 tc Most
tn Grk “but as by works.”
271 tn Grk “the stone of stumbling.”
272 tn Grk “a stone of stumbling and a rock of offense.”
273 sn A quotation from Isa 28:16; 8:14.
