Ezekiel 18:20

18:20 The person who sins is the one who will die. A son will not suffer ¹  for his father’s iniquity, and a father will not suffer ²  for his son’s iniquity; the righteous person will be judged according to his righteousness, and the wicked person according to his wickedness. ³ 

Ezekiel 18:22

18:22 None of the sins he has committed will be held ⁴  against him; because of the righteousness he has done, he will live.

Job 5:19-24

5:19 He will deliver you ⁵  from six calamities;

yes, in seven ⁶  no evil will touch you.

5:20 In time of famine ⁷  he will redeem you from death,

and in time of war from the power of the sword. ⁸ 

5:21 You will be protected ⁹  from malicious gossip, ¹⁰ 

and will not be afraid of the destruction ¹¹  when it comes.

5:22 You will laugh at destruction and famine ¹² 

and need not ¹³  be afraid of the beasts of the earth.

5:23 For you will have a pact with the stones ¹⁴  of the field,

and the wild animals ¹⁵  will be at peace ¹⁶  with you.

5:24 And ¹⁷  you will know ¹⁸  that your home ¹⁹ 

will be secure, ²⁰ 

and when you inspect ²¹  your domains,

you will not be missing ²²  anything.

Psalms 33:18-19

33:18 Look, the Lord takes notice of his loyal followers, ²³ 

those who wait for him to demonstrate his faithfulness ²⁴ 

33:19 by saving their lives from death ²⁵ 

and sustaining them during times of famine. ²⁶ 

Isaiah 3:10

3:10 Tell the innocent ²⁷  it will go well with them, ²⁸ 

for they will be rewarded for what they have done. ²⁹ 

Hosea 10:12

10:12 Sow righteousness for yourselves,

reap unfailing love.

Break up the unplowed ground for yourselves,

for it is time to seek the Lord,

until he comes and showers deliverance ³⁰  on you.

Zephaniah 2:3

2:3 Seek the Lord’s favor, ³¹  all you humble people ³²  of the land who have obeyed his commands! ³³ 

Strive to do what is right! ³⁴  Strive to be humble! ³⁵ 

Maybe you will be protected ³⁶  on the day of the Lord’s angry judgment.

Acts 10:35

10:35 but in every nation ³⁷  the person who fears him ³⁸  and does what is right ³⁹  is welcomed before him.

Acts 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ⁴⁰  named Cornelius, a centurion ⁴¹  of what was known as the Italian Cohort. ⁴² 

Acts 2:29

2:29 “Brothers, ⁴³  I can speak confidently ⁴⁴  to you about our forefather ⁴⁵  David, that he both died and was buried, and his tomb is with us to this day.

Acts 3:7

3:7 Then ⁴⁶  Peter ⁴⁷  took hold ⁴⁸  of him by the right hand and raised him up, and at once the man’s ⁴⁹  feet and ankles were made strong. ⁵⁰ 

Acts 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ⁵¹  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ⁵²  at what had happened to him.

[18:20]  ¹ tn Heb “lift up, bear.”

[18:20]  ² tn Heb “lift up, bear.”

[18:20]  ³ tn Heb “the righteousness of the righteous one will be upon him, and the wickedness of the wicked one will be upon him.”

[18:22]  ⁴ tn Heb “remembered.”

[5:19]  ⁵ 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.

[5:19]  ⁶ 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).

[5:20]  ⁷ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ⁸ 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.

[5:21]  ⁹ 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).

[5:21]  ¹⁰ 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.

[5:21]  ¹¹ 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).

[5:22]  ¹² 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.

[5:22]  ¹³ tn The negated jussive is used here to express the conviction that something cannot or should not happen (GKC 322 §109.e).

[5:23]  ¹⁴ 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.

[5:23]  ¹⁵ tn Heb “the beasts of the field.”

[5:23]  ¹⁶ 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).

[5:24]  ¹⁷ 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.

[5:24]  ¹⁸ 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.

[5:24]  ¹⁹ tn Heb “tent.”

[5:24]  ²⁰ tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.

[5:24]  ²¹ 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.

[5:24]  ²² 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.

[33:18]  ²³ tn Heb “look, the eye of the Lord [is] toward the ones who fear him.” The expression “the eye…[is] toward” here indicates recognition and the bestowing of favor. See Ps 34:15. The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.

[33:18]  ²⁴ tn Heb “for the ones who wait for his faithfulness.”

[33:19]  ²⁵ tn Heb “to save from death their live[s].”

[33:19]  ²⁶ tn Heb “and to keep them alive in famine.”

[3:10]  ²⁷ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ²⁸ tn Heb “that it is good.”

[3:10]  ²⁹ tn Heb “for the fruit of their deeds they will eat.”

[10:12]  ³⁰ tn Or “righteousness” (so KJV, NASB, NIV, NRSV, NLT); NAB “justice.”

[2:3]  ³¹ tn Heb “seek the Lord,” but “favor” seems to be implied from the final line of the verse.

[2:3]  ³² tn Or “poor.” The precise referent of this Hebrew term is unclear. The word may refer to the economically poor or to the spiritually humble.

[2:3]  ³³ tn The present translation assumes the Hebrew term מִשְׁפָּט (mishpat) here refers to God’s covenantal requirements and is a synonym for the Law. The word can mean “justice” and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, “who have promoted the justice God demands.”

[2:3]  ³⁴ tn Heb “Seek what is right.”

[2:3]  ³⁵ tn Heb “Seek humility.”

[2:3]  ³⁶ tn Heb “hidden.” Cf. NEB “it may be that you will find shelter”; NRSV “perhaps you may be hidden.”

[10:35]  ³⁷ sn See Luke 24:47.

[10:35]  ³⁸ tn Or “shows reverence for him.”

[10:35]  ³⁹ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:1]  ⁴⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  ⁴¹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ⁴² sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[2:29]  ⁴³ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁴⁴ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁴⁵ tn Or “about our noted ancestor,” “about the patriarch.”

[3:7]  ⁴⁶ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ⁴⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ⁴⁸ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ⁴⁹ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ⁵⁰ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:10]  ⁵¹ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ⁵² sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).