Job 1:10-12

1:10 Have you ¹  not made a hedge ²  around him and his household and all that he has on every side? You have blessed ³  the work of his hands, and his livestock ⁴  have increased ⁵  in the land. 1:11 But ⁶  extend your hand and strike ⁷  everything he has, and he will no doubt ⁸  curse you ⁹  to your face!”

1:12 So the Lord said to Satan, “All right then, ¹⁰  everything he has is ¹¹  in your power. ¹²  Only do not extend your hand against the man himself!” ¹³  So Satan went out ¹⁴  from the presence of the Lord. ¹⁵ 

Job 2:5

2:5 But extend your hand and strike his bone and his flesh, ¹⁶  and he will no doubt ¹⁷  curse you to your face!”

Luke 22:31-32

22:31 “Simon, ¹⁸  Simon, pay attention! ¹⁹  Satan has demanded to have you all, ²⁰  to sift you like wheat, ²¹  22:32 but I have prayed for you, Simon, ²²  that your faith may not fail. ²³  When ²⁴  you have turned back, ²⁵  strengthen ²⁶  your brothers.”

Luke 22:2

22:2 The ²⁷  chief priests and the experts in the law ²⁸  were trying to find some way ²⁹  to execute ³⁰  Jesus, ³¹  for they were afraid of the people. ³² 

Colossians 2:11

2:11 In him you also were circumcised – not, however, ³³  with a circumcision performed by human hands, but by the removal ³⁴  of the fleshly body, ³⁵  that is, ³⁶  through the circumcision done by Christ.

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ³⁷  and for those in Laodicea, and for those who have not met me face to face. ³⁸ 

Colossians 1:8

1:8 who also told us of your love in the Spirit.

[1:10]  ¹ tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”

[1:10]  ² tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.

[1:10]  ³ sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:10]  ⁴ tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.

[1:10]  ⁵ tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).

[1:11]  ⁶ tn The particle אוּלָם (’ulam, “but”) serves to restrict the clause in relation to the preceding clause (IBHS 671-73 §39.3.5e, n. 107).

[1:11]  ⁷ tn The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently.

[1:11]  ⁸ sn The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.

[1:11]  ⁹ tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.

[1:12]  ¹⁰ tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.

[1:12]  ¹¹ tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.

[1:12]  ¹² tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.

[1:12]  ¹³ tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”

[1:12]  ¹⁴ tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.

[1:12]  ¹⁵ sn So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence.

[2:5]  ¹⁶ sn The “bones and flesh” are idiomatic for the whole person, his physical and his psychical/spiritual being (see further H. W. Wolff, Anthropology of the Old Testament, 26-28).

[2:5]  ¹⁷ sn This is the same oath formula found in 1:11; see the note there.

[22:31]  ¹⁸ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ¹⁹ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ²⁰ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ²¹ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:32]  ²² sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ²³ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ²⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ²⁵ tn Or “turned around.”

[22:32]  ²⁶ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[22:2]  ²⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ²⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²⁹ tn Grk “were seeking how.”

[22:2]  ³⁰ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ³² sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[2:11]  ³³ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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.

[2:1]  ³⁷ tn Or “I want you to know how hard I am working for you…”

[2:1]  ³⁸ tn Grk “as many as have not seen my face in the flesh.”