Nehemiah 5:15

5:15 But the former governors who preceded me had burdened the people and had taken food and wine from them, in addition to ¹  forty shekels of silver. Their associates were also domineering over the people. But I did not behave in this way, due to my fear of God.

Genesis 42:18

42:18 On the third day Joseph said to them, “Do as I say ²  and you will live, ³  for I fear God. ⁴ 

Exodus 18:21

18:21 But you choose ⁵  from the people capable men, ⁶  God-fearing, ⁷  men of truth, ⁸  those who hate bribes, ⁹  and put them over the people ¹⁰  as rulers ¹¹  of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

Exodus 18:2

18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back,

Exodus 23:3

23:3 and you must not show partiality ¹²  to a poor man in his lawsuit.

Exodus 23:1

Justice

23:1 ¹³ “You must not give ¹⁴  a false report. ¹⁵  Do not make common cause ¹⁶  with the wicked ¹⁷  to be a malicious ¹⁸  witness.

Exodus 18:3

18:3 and her two sons, one of whom was named Gershom (for Moses ¹⁹  had said, “I have been a foreigner in a foreign land”),

Exodus 18:12

18:12 Then Jethro, Moses’ father-in-law, brought ²⁰  a burnt offering and sacrifices for God, ²¹  and Aaron and all the elders of Israel came to eat food ²²  with the father-in-law of Moses before God.

Job 1:1

I. The Prologue (1:1-2:13)

Job’s Good Life ²³ 

1:1 ²⁴ There was a man ²⁵  in the land of Uz ²⁶  whose ²⁷  name was Job. ²⁸  And that man was pure ²⁹  and upright, ³⁰  one who feared God and turned away from evil. ³¹ 

Isaiah 33:5-6

33:5 The Lord is exalted, ³² 

indeed, ³³  he lives in heaven; ³⁴ 

he fills Zion with justice and fairness.

33:6 He is your constant source of stability; ³⁵ 

he abundantly provides safety and great wisdom; ³⁶ 

he gives all this to those who fear him. ³⁷ 

[5:15]  ¹ tc The Hebrew term אַחַר (’akhar) is difficult here. It normally means “after,” but that makes no sense here. Some scholars emend it to אַחַד (’akhad) and supply the word “day,” which yields the sense “daily.” Cf. TEV “40 silver coins a day for food and wine.”

[42:18]  ² tn Heb “Do this.”

[42:18]  ³ tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.

[42:18]  ⁴ sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.

[18:21]  ⁵ tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah) – “and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.

[18:21]  ⁶ tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.

[18:21]  ⁷ tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.

[18:21]  ⁸ tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.

[18:21]  ⁹ tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.

[18:21]  ¹⁰ tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.

[18:21]  ¹¹ sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.

[23:3]  ¹² tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).

[23:1]  ¹³ sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

[23:1]  ¹⁴ tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

[23:1]  ¹⁵ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ¹⁶ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ¹⁷ tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

[23:1]  ¹⁸ tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

[18:3]  ¹⁹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).

[18:12]  ²⁰ tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).

[18:12]  ²¹ sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.

[18:12]  ²² tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.

[1:1]  ²³ sn See N. C. Habel, “The Narrative Art of Job,” JSOT 27 (1983): 101-11; J. J. Owens, “Prologue and Epilogue,” RevExp 68 (1971): 457-67; and R. Polzin, “The Framework of the Book of Job,” Int 31 (1974): 182-200.

[1:1]  ²⁴ sn The Book of Job is one of the major books of wisdom literature in the Bible. But it is a different kind of wisdom. Whereas the Book of Proverbs is a collection of the short wisdom sayings, Job is a thorough analysis of the relationship between suffering and divine justice put in a dramatic poetic form. There are a number of treatises on this subject in the ancient Near East, but none of them are as thorough and masterful as Job. See J. Gray, “The Book of Job in the Context of Near Eastern Literature,” ZAW 82 (1970): 251-69; S. N. Kramer, “Man and His God, A Sumerian Variation on the ‘Job’ Motif,” VTSup 3 (1953): 170-82. While the book has fascinated readers for ages, it is a difficult book, difficult to translate and difficult to study. Most of it is written in poetic parallelism. But it is often very cryptic, it is written with unusual grammatical constructions, and it makes use of a large number of very rare words. All this has led some scholars to question if it was originally written in Hebrew or some other related Semitic dialect or language first. There is no indication of who the author was. It is even possible that the work may have been refined over the years; but there is no evidence for this either. The book uses a variety of genres (laments, hymns, proverbs, and oracles) in the various speeches of the participants. This all adds to the richness of the material. And while it is a poetic drama using cycles of speeches, there is no reason to doubt that the events represented here do not go back to a real situation and preserve the various arguments. Several indications in the book would place Job’s dates in the time of the patriarchs. But the composition of the book, or at least its final form, may very well come from the first millennium, maybe in the time of the flowering of wisdom literature with Solomon. We have no way of knowing when the book was written, or when its revision was completed. But dating it late in the intertestamental period is ruled out by the appearance of translations and copies of it, notably bits of a Targum of Job in the Dead Sea Scrolls. Among the general works and commentaries, see A. Hurvitz, “The Date of the Prose Tale of Job Linguistically Reconsidered,” HTR 67 (1974): 17-34; R. H. Pfeiffer, “The Priority of Job over Isaiah 40-55,” JBL 46 (1927): 202ff. The book presents many valuable ideas on the subject of the suffering of the righteous. Ultimately it teaches that one must submit to the wisdom of the Creator. But it also indicates that the shallow answers of Job’s friends do not do justice to the issue. Their arguments that suffering is due to sin are true to a point, but they did not apply to Job. His protests sound angry and belligerent, but he held tenaciously to his integrity. His experience shows that it is possible to live a pure life and yet still suffer. He finally turns his plea to God, demanding a hearing. This he receives, of course, only to hear that God is sovereignly ruling the universe. Job can only submit to him. In the end God does not abandon his sufferer. For additional material, see G. L. Archer, The Book of Job; H. H. Rowley, “The Book of Job and Its Meaning,” BJRL 41 (1958/59): 167-207; J. A. Baker, The Book of Job; C. L. Feinberg, “The Book of Job,” BSac 91 (1934): 78-86; R. Polzin and D. Robertson, “Studies in the Book of Job,” Semeia 7 (Missoula: Scholars Press, 1977).

[1:1]  ²⁵ tn The Hebrew construction is literally “a man was,” using אִישׁ הָיָה (’ish hayah) rather than a preterite first. This simply begins the narrative.

[1:1]  ²⁶ sn The term Uz occurs several times in the Bible: a son of Aram (Gen 10:23), a son of Nahor (Gen 22:21), and a descendant of Seir (Gen 36:28). If these are the clues to follow, the location would be north of Syria or south near Edom. The book tells how Job’s flocks were exposed to Chaldeans, the tribes between Syria and the Euphrates (1:17), and in another direction to attacks from the Sabeans (1:15). The most prominent man among his friends was from Teman, which was in Edom (2:11). Uz is also connected with Edom in Lamentations 4:21. The most plausible location, then, would be east of Israel and northeast of Edom, in what is now North Arabia. The LXX has “on the borders of Edom and Arabia.” An early Christian tradition placed his home in an area about 40 miles south of Damascus, in Baashan at the southeast foot of Hermon.

[1:1]  ²⁷ tn In Hebrew the defining relative clause (“whose name was Job”) is actually an asyndetic verbless noun-clause placed in apposition to the substantive (“a man”); see GKC 486 §155.e.

[1:1]  ²⁸ sn The name “Job” is mentioned by Ezekiel as one of the greats in the past – Noah, Job, and Daniel (14:14). The suffering of Job was probably well known in the ancient world, and this name was clearly part of that tradition. There is little reason to try to determine the etymology and meaning of the name, since it may not be Hebrew. If it were Hebrew, it might mean something like “persecuted,” although some suggest “aggressor.” If Arabic it might have the significance of “the one who always returns to God.”

[1:1]  ²⁹ tn The word תָּם (tam) has been translated “perfect” (so KJV, ASV). The verbal root תָּמַם (tamam) means “to be blameless, complete.” The word is found in Gen 25:27 where it describes Jacob as “even-tempered.” It also occurs in Ps 64:5 (64:4 ET) and Prov 29:10. The meaning is that a person or a thing is complete, perfect, flawless. It does not mean that he was sinless, but that he was wholeheartedly trying to please God, that he had integrity and was blameless before God.

[1:1]  ³⁰ tn The word יָשָׁר (yashar, “upright”) is complementary to “blameless.” The idea is “upright, just,” and applies to his relationships with others (Ps 37:37 and 25:21).

[1:1]  ³¹ sn These two expressions indicate the outcome of Job’s character. “Fearing God” and “turning from evil” also express two correlative ideas in scripture; they signify his true piety – he had reverential fear of the Lord, meaning he was a truly devoted worshiper who shunned evil.

[33:5]  ³² tn Or “elevated”; NCV, NLT “is very great.”

[33:5]  ³³ tn Or “for” (KJV, NASB, NIV).

[33:5]  ³⁴ tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”

[33:6]  ³⁵ tn Heb “and he is the stability of your times.”

[33:6]  ³⁶ tn Heb “a rich store of deliverance, wisdom, and knowledge.”

[33:6]  ³⁷ tn Heb “the fear of the Lord, it is his treasure.”