Job 37:10-13

37:10 The breath of God produces ice,

and the breadth of the waters freeze solid.

37:11 He loads the clouds with moisture; ¹ 

he scatters his lightning through the clouds.

37:12 The clouds ²  go round in circles,

wheeling about according to his plans,

to carry out ³  all that he commands them

over the face of the whole inhabited world.

37:13 Whether it is for punishment ⁴  for his land,

or whether it is for mercy,

he causes it to find its mark. ⁵ 

Job 37:16-17

37:16 Do you know about the balancing ⁶  of the clouds,

that wondrous activity of him who is perfect in knowledge?

37:17 You, whose garments are hot

when the earth is still because of the south wind,

Job 37:21-23

37:21 But now, the sun ⁷  cannot be looked at ⁸  –

it is bright in the skies –

after a wind passed and swept the clouds away. ⁹ 

37:22 From the north he comes in golden splendor; ¹⁰ 

around God is awesome majesty.

37:23 As for the Almighty, ¹¹  we cannot attain to him!

He is great in power,

but justice ¹²  and abundant righteousness he does not oppress.

Psalms 107:25

107:25 He gave the order for a windstorm, ¹³ 

and it stirred up the waves of the sea. ¹⁴ 

Psalms 107:29

107:29 He calmed the storm, ¹⁵ 

and the waves ¹⁶  grew silent.

Ecclesiastes 11:4-5

11:4 He who watches the wind will not sow,

and he who observes the clouds will not reap. ¹⁷ 

11:5 Just as you do not know the path ¹⁸  of the wind,

or how the bones form ¹⁹  in the womb of a pregnant woman, ²⁰ 

so you do not know the work of God who makes everything.

Ezekiel 37:9

37:9 He said to me, “Prophesy to the breath, ²¹  – prophesy, son of man – and say to the breath: ‘This is what the sovereign Lord says: Come from the four winds, O breath, and breathe on these corpses so that they may live.’”

Acts 2:2

2:2 Suddenly ²²  a sound ²³  like a violent wind blowing ²⁴  came from heaven ²⁵  and filled the entire house where they were sitting.

Acts 4:31

4:31 When ²⁶  they had prayed, the place where they were assembled together was shaken, ²⁷  and they were all filled with the Holy Spirit and began to speak ²⁸  the word of God ²⁹  courageously. ³⁰ 

Acts 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ³¹  were speaking to the people, the priests and the commander ³²  of the temple guard ³³  and the Sadducees ³⁴  came up ³⁵  to them,

Colossians 2:11

2:11 In him you also were circumcised – not, however, ³⁶  with a circumcision performed by human hands, but by the removal ³⁷  of the fleshly body, ³⁸  that is, ³⁹  through the circumcision done by Christ.

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁴⁰  all patience and steadfastness, joyfully

[37:11]  ¹ tn The word “moisture” is drawn from רִי (ri) as a contraction for רְוִי (rÿvi). Others emended the text to get “hail” (NAB) or “lightning,” or even “the Creator.” For these, see the various commentaries. There is no reason to change the reading of the MT when it makes perfectly good sense.

[37:12]  ² tn The words “the clouds” are supplied from v. 11; the sentence itself actually starts: “and it goes round,” referring to the cloud.

[37:12]  ³ tn Heb “that it may do.”

[37:13]  ⁴ tn Heb “rod,” i.e., a rod used for punishment.

[37:13]  ⁵ tn This is interpretive; Heb “he makes find it.” The lightning could be what is intended here, for it finds its mark. But R. Gordis (Job, 429) suggests man is the subject – let him find what it is for, i.e., the fate appropriate for him.

[37:16]  ⁶ tn As indicated by HALOT 618 s.v. מִפְלָשׂ, the concept of “balancing” probably refers to “floating” or “suspension” (cf. NIV’s “how the clouds hang poised” and J. E. Hartley, Job [NICOT], 481-82, n. 2).

[37:21]  ⁷ tn The light here must refer to the sun in the skies that had been veiled by the storm. Then, when the winds blew the clouds away, it could not be looked at because it was so dazzling. Elihu’s analogy will be that God is the same – in his glory one cannot look at him or challenge him.

[37:21]  ⁸ tn The verb has an indefinite subject, and so should be a passive here.

[37:21]  ⁹ tn Heb “and cleaned them.” The referent is the clouds (v. 18), which has been supplied in the translation for clarity. There is another way of reading this verse: the word translated “bright” means “dark; obscured” in Syriac. In this interpretation the first line would mean that they could not see the sun, because it was darkened by the clouds, but then the wind came and blew the clouds away. Dhorme, Gray, and several others take it this way, as does the NAB.

[37:22]  ¹⁰ tn The MT has “out of the north comes gold.” Left in that sense the line seems irrelevant. The translation “golden splendor” (with RV, RSV, NRSV, NIV) depends upon the context of theophany. Others suggest “golden rays” (Dhorme), the aurora borealis (Graetz, Gray), or some mythological allusion (Pope), such as Baal’s palace. Golden rays or splendor is what is intended, although the reference is not to a natural phenomenon – it is something that would suggest the glory of God.

[37:23]  ¹¹ tn The name “Almighty” is here a casus pendens, isolating the name at the front of the sentence and resuming it with a pronoun.

[37:23]  ¹² tn The MT places the major disjunctive accent (the atnach) under “power,” indicating that “and justice” as a disjunctive clause starting the second half of the verse (with ESV, NASB, NIV, NLT). Ignoring the Masoretic accent, NRSV has “he is great in power and justice.”

[107:25]  ¹³ tn Heb “he spoke and caused to stand a stormy wind.”

[107:25]  ¹⁴ tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”

[107:29]  ¹⁵ tn Heb “he raised [the] storm to calm.”

[107:29]  ¹⁶ tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.

[11:4]  ¹⁷ sn This proverb criticizes those who are overly cautious. The farmer who waits for the most opportune moment to plant when there is no wind to blow away the seed, and to reap when there is no rain to ruin a ripe harvest, will never do anything but sit around waiting for the right moment.

[11:5]  ¹⁸ tn Heb “what is the way of the wind.” Some take these words with what follows: “how the spirit comes to the bones in the womb of a pregnant woman.” There is debate whether הָרוּחַ מַה־דֶּרֶךְ (mah-derekh haruakh) refers to the wind (“the path of the wind”) or the human spirit of a child in the mother’s womb (“how the spirit comes”). The LXX understood it as the wind: “the way of the wind” (ἡ ὁδὸς τοῦ πνεύματος, Jh Jodos tou pneumatos); however, the Targum and Vulgate take it as the human spirit. The English versions are divided: (1) spirit: “the way of the spirit” (KJV, YLT, Douay); “the breath of life” (NAB); “how a pregnant woman comes to have…a living spirit in her womb” (NEB); “how the lifebreath passes into the limbs within the womb of the pregnant woman” (NJPS); “how the spirit comes to the bones in the womb of a woman with child” (RSV); “how the breath comes to the bones in the mother’s womb” (NRSV); and (2) wind: “the way of the wind” (ASV, RSV margin); “the path of the wind” (NASB, NIV); and “how the wind blows” (MLB, Moffatt).

[11:5]  ¹⁹ tn The term “form” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[11:5]  ²⁰ tn Heb “the one who is full.” The feminine adjective מְלֵאָה (mÿle’ah, from מָלֵא, male’, “full”) is used as a substantive referring to a pregnant woman whose womb is filled with her infant (HALOT 584 s.v. מָלֵא 2; BDB 571 s.v. מָלֵא). This term is used in reference to a pregnant woman in later Hebrew (HALOT 584 s.v. מָלֵא). The LXX understood the term in this sense: κυοφορούσης (kuoforoushs, “pregnant woman”).

[37:9]  ²¹ tn Or “spirit,” and several times in this verse.

[2:2]  ²² tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ²³ tn Or “a noise.”

[2:2]  ²⁴ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ²⁵ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[4:31]  ²⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ²⁷ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ²⁸ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ²⁹ tn Or “speak God’s message.”

[4:31]  ³⁰ tn Or “with boldness.”

[4:1]  ³¹ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ³² tn Or “captain.”

[4:1]  ³³ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ³⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ³⁵ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[2:11]  ³⁶ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ³⁷ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ³⁸ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ³⁹ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[1:11]  ⁴⁰ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.