Job 12:3

12:3 I also have understanding ¹  as well as you;

I am not inferior to you. ² 

Who does not know such things as these? ³ 

Job 15:8-9

15:8 Do you listen in on God’s secret council? ⁴ 

Do you limit ⁵  wisdom to yourself?

15:9 What do you know that we don’t know?

What do you understand that we don’t understand? ⁶ 

Job 34:35

34:35 that ⁷  Job speaks without knowledge

and his words are without understanding. ⁸ 

Job 35:16

35:16 So Job opens his mouth to no purpose; ⁹ 

without knowledge he multiplies words.”

Job 37:2

37:2 Listen carefully ¹⁰  to the thunder of his voice,

to the rumbling ¹¹  that proceeds from his mouth.

Job 40:4-5

40:4 “Indeed, I am completely unworthy ¹²  – how could I reply to you?

I put ¹³  my hand over my mouth to silence myself. ¹⁴ 

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

twice, but I will say no more.” ¹⁵ 

Job 42:7

VII. The Epilogue (42:7-17)

42:7 After the Lord had spoken these things to Job, he ¹⁶  said to Eliphaz the Temanite, “My anger is stirred up ¹⁷  against you and your two friends, because you have not spoken about me what is right, ¹⁸  as my servant Job has.

Job 42:1

Job’s Confession

42:1 Then Job answered the Lord:

Colossians 1:1-2

Salutation

1:1 From Paul, ¹⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²⁰  brothers and sisters ²¹  in Christ, at Colossae. Grace and peace to you ²²  from God our Father! ²³ 

Colossians 1:2

1:2 to the saints, the faithful ²⁴  brothers and sisters ²⁵  in Christ, at Colossae. Grace and peace to you ²⁶  from God our Father! ²⁷ 

Colossians 1:4-5

1:4 since ²⁸  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ²⁹  from the hope laid up ³⁰  for you in heaven, which you have heard about in the message of truth, the gospel ³¹ 

Colossians 1:16-18

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³²  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ³³  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ³⁴  from among the dead, so that he himself may become first in all things. ³⁵ 

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ³⁶  all patience and steadfastness, joyfully

[12:3]  ¹ tn The word is literally “heart,” meaning a mind or understanding.

[12:3]  ² tn Because this line is repeated in 13:2, many commentators delete it from this verse (as does the LXX). The Syriac translates נֹפֵל (nofel) as “little,” and the Vulgate “inferior.” Job is saying that he does not fall behind them in understanding.

[12:3]  ³ tn Heb “With whom are not such things as these?” The point is that everyone knows the things that these friends have been saying – they are commonplace.

[15:8]  ⁴ tn The meaning of סוֹד (sod) is “confidence.” In the context the implication is “secret counsel” of the Lord God (see Jer 23:18). It is a question of confidence on the part of God, that only wisdom can know (see Prov 8:30,31). Job seemed to them to claim to have access to the mind of God.

[15:8]  ⁵ tn In v. 4 the word meant “limit”; here it has a slightly different sense, namely, “to reserve for oneself.”

[15:9]  ⁶ tn The last clause simply has “and it is not with us.” It means that one possesses something through knowledge. Note the parallelism of “know” and “with me” in Ps 50:11.

[34:35]  ⁷ tn Adding “that” in the translation clarifies Elihu’s indirect citation of the wise individuals’ words.

[34:35]  ⁸ tn The Hiphil infinitive construct is here functioning as a substantive. The word means “prudence; understanding.”

[35:16]  ⁹ tn The word הֶבֶל (hevel) means “vanity; futility; to no purpose.”

[37:2]  ¹⁰ tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.

[37:2]  ¹¹ tn The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).

[40:4]  ¹² 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]  ¹³ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ¹⁴ tn The words “to silence myself” are supplied in the translation for clarity.

[40:5]  ¹⁵ tn Heb “I will not add.”

[42:7]  ¹⁶ tn Heb “the Lord.” The title has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:7]  ¹⁷ tn Heb “is kindled.”

[42:7]  ¹⁸ tn The form נְכוֹנָה (nÿkhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian word kenu (from כּוּן, kun) connotes justice and truth.

[1:1]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Or “Grace to you and peace.”

[1:2]  ²³ 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.

[1:2]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Or “Grace to you and peace.”

[1:2]  ²⁷ 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.

[1:4]  ²⁸ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ²⁹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³¹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:16]  ³² tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ³³ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ³⁴ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ³⁵ tn Grk “in order that he may become in all things, himself, first.”

[1:11]  ³⁶ 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.