Job 1:22

1:22 In all this Job did not sin, nor did he charge God with moral impropriety. ¹ 

Job 2:6

2:6 So the Lord said to Satan, “All right, ²  he is ³  in your power; ⁴  only preserve ⁵  his life.”

Psalms 76:10

76:10 Certainly ⁶  your angry judgment upon men will bring you praise; ⁷ 

you reveal your anger in full measure. ⁸ 

Psalms 89:9

89:9 You rule over the proud sea. ⁹ 

When its waves surge, ¹⁰  you calm them.

Isaiah 27:8

27:8 When you summon her for divorce, you prosecute her; ¹¹ 

he drives her away ¹²  with his strong wind in the day of the east wind. ¹³ 

Luke 8:32-33

8:32 Now a large herd of pigs was feeding there on the hillside, ¹⁴  and the demonic spirits ¹⁵  begged Jesus ¹⁶  to let them go into them. He gave them permission. ¹⁷  8:33 So ¹⁸  the demons came out of the man and went into the pigs, and the herd of pigs ¹⁹  rushed down the steep slope into the lake and drowned.

Revelation 20:2-3

20:2 He ²⁰  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ²¹  then ²²  threw him into the abyss and locked ²³  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

Revelation 20:7-8

Satan’s Final Defeat

20:7 Now ²⁴  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ²⁵  the nations at the four corners of the earth, Gog and Magog, ²⁶  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ²⁷ 

[1:22]  ¹ tn The last clause is difficult to translate. It simply reads, “and he did not give unseemliness to God.” The word תִּפְלָה (tiflah) means “unsavoriness” or “unseemliness” in a moral sense. The sense is that Job did not charge God with any moral impropriety in his dealings with him. God did nothing worthless or tasteless. The ancient versions saw the word connected with “foolishness” or “stupidity” (תָּפֵל, tafel, “to be tasteless”). It is possible that “folly” would capture some of what Job meant here. See also M. Dahood, “Hebrew-Ugaritic Lexicography XII,” Bib 55 (1974): 381-93.

[2:6]  ² tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.

[2:6]  ³ tn The LXX has “I deliver him up to you.”

[2:6]  ⁴ tn Heb “hand.”

[2:6]  ⁵ sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.

[76:10]  ⁶ tn Or “for.”

[76:10]  ⁷ tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

[76:10]  ⁸ tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.

[89:9]  ⁹ tn Heb “the majesty of the sea.”

[89:9]  ¹⁰ tn Heb “rise up.”

[27:8]  ¹¹ tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.

[27:8]  ¹² tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.

[27:8]  ¹³ sn The “east wind” here symbolizes violent divine judgment.

[8:32]  ¹⁴ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ¹⁵ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ¹⁷ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[8:33]  ¹⁸ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ¹⁹ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[20:2]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ²¹ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ²³ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:7]  ²⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ²⁵ tn Or “mislead.”

[20:8]  ²⁶ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ²⁷ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).