Genesis 24:50

24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. ¹  Our wishes are of no concern. ² 

Genesis 44:16

44:16 Judah replied, “What can we say ³  to my lord? What can we speak? How can we clear ourselves? ⁴  God has exposed the sin of your servants! ⁵  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

Job 40:4-5

40:4 “Indeed, I am completely unworthy ⁶  – how could I reply to you?

I put ⁷  my hand over my mouth to silence myself. ⁸ 

40:5 I have spoken once, but I cannot answer;

twice, but I will say no more.” ⁹ 

Matthew 22:12

22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. ¹⁰ 

Matthew 22:34

The Greatest Commandment

22:34 Now when the Pharisees ¹¹  heard that he had silenced the Sadducees, ¹²  they assembled together. ¹³ 

Matthew 22:36

22:36 “Teacher, which commandment in the law is the greatest?” ¹⁴ 

Romans 3:19

3:19 Now we know that whatever the law says, it says to those who are under ¹⁵  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Romans 6:21

6:21 So what benefit ¹⁶  did you then reap ¹⁷  from those things that you are now ashamed of? For the end of those things is death.

[24:50]  ¹ tn Heb “From the Lord the matter has gone out.”

[24:50]  ² tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.

[44:16]  ³ tn The imperfect verbal form here indicates the subject’s potential.

[44:16]  ⁴ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

[44:16]  ⁵ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

[40:4]  ⁶ tn The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind.

[40:4]  ⁷ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ⁸ tn The words “to silence myself” are supplied in the translation for clarity.

[40:5]  ⁹ tn Heb “I will not add.”

[22:12]  ¹⁰ tn Grk “he was silent.”

[22:34]  ¹¹ sn See the note on Pharisees in 3:7.

[22:34]  ¹² sn See the note on Sadducees in 3:7.

[22:34]  ¹³ tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.

[22:36]  ¹⁴ tn Or possibly “What sort of commandment in the law is great?”

[3:19]  ¹⁵ tn Grk “in,” “in connection with.”

[6:21]  ¹⁶ tn Grk “fruit.”

[6:21]  ¹⁷ tn Grk “have,” in a tense emphasizing their customary condition in the past.