Genesis 3:5

3:5 for God knows that when you eat from it your eyes will open ¹  and you will be like divine beings who know ²  good and evil.” ³ 

Job 38:16-41

38:16 Have you gone to the springs that fill the sea, ⁴ 

or walked about in the recesses of the deep?

38:17 Have the gates of death been revealed to you? ⁵ 

Have you seen the gates of deepest darkness? ⁶ 

38:18 Have you considered the vast expanses of the earth?

Tell me, if you know it all!

38:19 “In what direction ⁷  does light reside,

and darkness, where is its place,

38:20 that you may take them to their borders

and perceive the pathways to their homes? ⁸ 

38:21 You know, for you were born before them; ⁹ 

and the number of your days is great!

38:22 Have you entered the storehouse ¹⁰  of the snow,

or seen the armory ¹¹  of the hail,

38:23 which I reserve for the time of trouble,

for the day of war and battle? ¹² 

38:24 In what direction is lightning ¹³  dispersed,

or the east winds scattered over the earth?

38:25 Who carves out a channel for the heavy rains,

and a path for the rumble of thunder,

38:26 to cause it to rain on an uninhabited land, ¹⁴ 

a desert where there are no human beings, ¹⁵ 

38:27 to satisfy a devastated and desolate land,

and to cause it to sprout with vegetation? ¹⁶ 

38:28 Does the rain have a father,

or who has fathered the drops of the dew?

38:29 From whose womb does the ice emerge,

and the frost from the sky, ¹⁷  who gives birth to it,

38:30 when the waters become hard ¹⁸  like stone,

when the surface of the deep is frozen solid?

38:31 Can you tie the bands ¹⁹  of the Pleiades,

or release the cords of Orion?

38:32 Can you lead out

the constellations ²⁰  in their seasons,

or guide the Bear with its cubs? ²¹ 

38:33 Do you know the laws of the heavens,

or can you set up their rule over the earth?

38:34 Can you raise your voice to the clouds

so that a flood of water covers you? ²² 

38:35 Can you send out lightning bolts, and they go?

Will they say to you, ‘Here we are’?

38:36 Who has put wisdom in the heart, ²³ 

or has imparted understanding to the mind?

38:37 Who by wisdom can count the clouds,

and who can tip over ²⁴  the water jars of heaven,

38:38 when the dust hardens ²⁵  into a mass,

and the clumps of earth stick together?

38:39 “Do you hunt prey for the lioness,

and satisfy the appetite ²⁶  of the lions,

38:40 when they crouch in their dens,

when they wait in ambush in the thicket?

38:41 Who prepares prey for the raven,

when its young cry out to God

and wander about ²⁷  for lack of food?

Job 38:1

VI. The Divine Speeches (38:1-42:6)

The Lord’s First Speech ²⁸ 

38:1 Then the Lord answered Job out of the whirlwind: ²⁹ 

Colossians 1:1-2

Salutation

1:1 From Paul, ³⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³¹  brothers and sisters ³²  in Christ, at Colossae. Grace and peace to you ³³  from God our Father! ³⁴ 

[3:5]  ¹ tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.

[3:5]  ² tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.

[3:5]  ³ sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)

[38:16]  ⁴ tn Heb “the springs of the sea.” The words “that fill” are supplied in the translation to clarify the meaning of the phrase.

[38:17]  ⁵ tn Heb “uncovered to you.”

[38:17]  ⁶ tn Some still retain the traditional phrase “shadow of death” in the English translation (cf. NIV). The reference is to the entrance to Sheol (see Job 10:21).

[38:19]  ⁷ tn The interrogative with דֶרֶךְ (derekh) means “in what road” or “in what direction.”

[38:20]  ⁸ tn The suffixes are singular (“that you may take it to its border…to its home”), referring to either the light or the darkness. Because either is referred to, the translation has employed plurals, since singulars would imply that only the second item, “darkness,” was the referent. Plurals are also employed by NAB and NIV.

[38:21]  ⁹ tn The imperfect verb after the adverb אָז (’az, “then”) functions as a preterite: “you were born.” The line is sarcastic.

[38:22]  ¹⁰ sn Snow and ice are thought of as being in store, brought out by God for specific purposes, such as times of battle (see Josh 10:11; Exod 9:2ff.; Isa 28:17; Isa 30:30; and Ps 18:12 [13]).

[38:22]  ¹¹ tn The same Hebrew term (אוֹצָר, ’otsar), has been translated “storehouse” in the first line and “armory” in the second. This has been done for stylistic variation, but also because “hail,” as one of God’s “weapons” (cf. the following verse) suggests military imagery; in this context the word refers to God’s “ammunition dump” where he stockpiles hail.

[38:23]  ¹² sn The terms translated war and battle are different Hebrew words, but both may be translated “war” or “battle” depending on the context.

[38:24]  ¹³ tn Because the parallel with “light” and “east wind” is not tight, Hoffmann proposed ‘ed instead, “mist.” This has been adopted by many. G. R. Driver suggests “parching heat” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 91-92).

[38:26]  ¹⁴ tn Heb “on a land, no man.”

[38:26]  ¹⁵ tn Heb “a desert, no man in it.”

[38:27]  ¹⁶ tn Heb “to cause to sprout a source of vegetation.” The word מֹצָא (motsa’) is rendered “mine” in Job 28:1. The suggestion with the least changes is Wright’s: צָמֵא (tsame’, “thirsty”). But others choose מִצִּיָּה (mitsiyyah, “from the steppe”).

[38:29]  ¹⁷ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[38:30]  ¹⁸ tn Several suggest that the verb is not from חָבָא (khava’, “to hide”) but from a homonym, “to congeal.” This may be too difficult to support, however.

[38:31]  ¹⁹ tn This word is found here and in 1 Sam 15:32. Dhorme suggests, with others, that there has been a metathesis (a reversal of consonants), and it is the same word found in Job 31:36 (“bind”). G. R. Driver takes it as “cluster” without changing the text (“Two astronomical passages in the Old Testament,” JTS 7 [1956] :3).

[38:32]  ²⁰ tn The word מַזָּרוֹת (mazzarot) is taken by some to refer to the constellations (see 2 Kgs 23:5), and by others as connected to the word for “crown,” and so “corona.”

[38:32]  ²¹ sn See Job 9:9.

[38:34]  ²² tc The LXX has “answer you,” and some editors have adopted this. However, the reading of the MT makes better sense in the verse.

[38:36]  ²³ tn This verse is difficult because of the two words, טֻחוֹת (tukhot, rendered here “heart”) and שֶׂכְוִי (sekhvi, here “mind”). They have been translated a number of ways: “meteor” and “celestial appearance”; the stars “Procyon” and “Sirius”; “inward part” and “mind”; even as birds, “ibis” and “cock.” One expects them to have something to do with nature – clouds and the like. The RSV accordingly took them to mean “meteor” (from a verb “to wander”) and “a celestial appearance.” But these meanings are not well-attested.

[38:37]  ²⁴ tn The word actually means “to cause to lie down.”

[38:38]  ²⁵ tn The word means “to flow” or “to cast” (as in casting metals). So the noun developed the sense of “hard,” as in cast metal.

[38:39]  ²⁶ tn Heb “fill up the life of.”

[38:41]  ²⁷ tn The verse is difficult, making some suspect that a line has dropped out. The little birds in the nest hardly go wandering about looking for food. Dhorme suggest “and stagger for lack of food.”

[38:1]  ²⁸ sn This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering – without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job’s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge (38:1-3), the surpassing mysteries of earth and sky beyond Job’s understanding (4-38), and the mysteries of animal and bird life that surpassed his understanding (38:39–39:30).

[38:1]  ²⁹ sn This is not the storm described by Elihu – in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14).

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ³¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³³ tn Or “Grace to you and peace.”

[1:2]  ³⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.