Job 19:25-27

19:25 As for me, I know that my Redeemer ¹  lives,

and that as the last ² 

he will stand upon the earth. ³ 

19:26 And after my skin has been destroyed, ⁴ 

yet in my flesh ⁵  I will see God, ⁶ 

19:27 whom I will see for myself, ⁷ 

and whom my own eyes will behold,

and not another. ⁸ 

My heart ⁹  grows faint within me. ¹⁰ 

Isaiah 25:9

25:9 At that time they will say, ¹¹ 

“Look, here ¹²  is our God!

We waited for him and he delivered us.

Here ¹³  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Matthew 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ¹⁴ 

Matthew 25:31

The Judgment

25:31 “When ¹⁵  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matthew 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ¹⁶  of the Power ¹⁷  and coming on the clouds of heaven.” ¹⁸ 

Mark 8:38

8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him ¹⁹  when he comes in the glory of his Father with the holy angels.”

Mark 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ²⁰  of the Power ²¹  and coming with the clouds of heaven.” ²² 

Mark 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ²³  were trying to find a way ²⁴  to arrest Jesus ²⁵  by stealth and kill him.

Mark 6:13-14

6:13 They cast out many demons and anointed many sick people with oil and healed them.

The Death of John the Baptist

6:14 Now ²⁶  King Herod ²⁷  heard this, for Jesus’ ²⁸  name had become known. Some ²⁹  were saying, “John the baptizer ³⁰  has been raised from the dead, and because of this, miraculous powers are at work in him.”

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ³¹  to those who eagerly await him he will appear a second time, not to bear sin ³²  but to bring salvation. ³³ 

Hebrews 9:2

9:2 For a tent was prepared, the outer one, ³⁴  which contained ³⁵  the lampstand, the table, and the presentation of the loaves; this ³⁶  is called the holy place.

Colossians 4:4

4:4 Pray that I may make it known as I should. ³⁷ 

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Colossians 3:4

3:4 When Christ (who is your ³⁸  life) appears, then you too will be revealed in glory with him.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 4:8

4:8 I sent him to you for this very purpose, that you may know how we are doing ³⁹  and that he may encourage your hearts.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 1:7

1:7 You learned the gospel ⁴⁰  from Epaphras, our dear fellow slave ⁴¹  – a ⁴²  faithful minister of Christ on our ⁴³  behalf –

Colossians 1:1

Salutation

1:1 From Paul, ⁴⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Revelation 1:7

1:7 (Look! He is returning with the clouds, ⁴⁵ 

and every eye will see him,

even ⁴⁶  those who pierced him, ⁴⁷ 

and all the tribes ⁴⁸  on the earth will mourn because ⁴⁹  of him.

This will certainly come to pass! ⁵⁰  Amen.) ⁵¹ 

[19:25]  ¹ tn Or “my Vindicator.” The word is the active participle from גָּאַל (ga’al, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the Book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.

[19:25]  ² tn The word אַחֲרוּן (’akharon, “last”) has triggered a good number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).

[19:25]  ³ tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.

[19:26]  ⁴ tn This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is “they strike off this,” which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, “Job 19:25-27,” VT 6 [1956]: 100-103; E. F. Sutcliffe, “Further notes on Job, textual and exegetical,” Bib 31 [1950]: 377; and others). But Job has been clear – he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has “and another shall arise as my witness.” E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: “and that, behind my skin, I shall stand up.” He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary.

[19:26]  ⁵ tn The Hebrew phrase is “and from my flesh.” This could mean “without my flesh,” i.e., separated from my flesh, or “from my flesh,” i.e., in or with my flesh. The former view is taken by those who think Job’s vindication will come in this life, and who find the idea of a resurrection unlikely to be in Job’s mind. The latter view is taken by those who interpret the preceding line as meaning death and the next verse underscoring that it will be his eye that will see. This would indicate that Job’s faith rises to an unparalleled level at this point.

[19:26]  ⁶ tn H. H. Rowley (Job [NCBC], 140) says, “The text of this verse is so difficult, and any convincing reconstruction is so unlikely, that it seems best not to attempt it.” His words have gone unheeded, even by himself, and rightly so. There seem to be two general interpretations, the details of some words notwithstanding. An honest assessment of the evidence would have to provide both interpretations, albeit still arguing for one. Here Job says he will see God. This at the least means that he will witness his vindication, which it seems clear from the other complaints of Job will occur after his death (it is his blood that must be vindicated). But in what way, exactly, Job will see God is not clarified. In this verse the verb that is used is often used of prophetic visions; but in the next verse the plain word for seeing – with his eye – is used. The fulfillment will be more precise than Job may have understood. Rowley does conclude: “Though there is no full grasping of a belief in a worthwhile Afterlife with God, this passage is a notable landmark in the program toward such a belief.” The difficulty is that Job expects to die – he would like to be vindicated in this life, but is resolved that he will die. (1) Some commentators think that vv. 25 and 26 follow the wish for vindication now; (2) others (traditionally) see it as in the next life. Some of the other interpretations that take a different line are less impressive, such as Kissane’s, “did I but see God…were I to behold God”; or L. Waterman’s translation in the English present, making it a mystic vision in which Job already sees that God is his vindicator (“Note on Job 19:23-27: Job’s Triumph of Faith,” JBL 69 [1950]: 379-80).

[19:27]  ⁷ tn The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.

[19:27]  ⁸ tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.

[19:27]  ⁹ tn Heb “kidneys,” a poetic expression for the seat of emotions.

[19:27]  ¹⁰ tn Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.

[25:9]  ¹¹ tn Heb “and one will say in that day.”

[25:9]  ¹² tn Heb “this [one].”

[25:9]  ¹³ tn Heb “this [one].”

[16:27]  ¹⁴ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[25:31]  ¹⁵ tn Here δέ (de) has not been translated.

[26:64]  ¹⁶ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ¹⁷ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ¹⁸ sn An allusion to Dan 7:13 (see also Matt 24:30).

[8:38]  ¹⁹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[14:62]  ²⁰ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ²¹ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ²² sn An allusion to Dan 7:13.

[14:1]  ²³ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ²⁴ tn Grk “were seeking how.”

[14:1]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ²⁷ sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[6:14]  ²⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ²⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ³⁰ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[9:28]  ³¹ sn An allusion to Isa 53:12.

[9:28]  ³² tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ³³ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[9:2]  ³⁴ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ³⁵ tn Grk “in which [were].”

[9:2]  ³⁶ tn Grk “which,” describing the outer tent.

[4:4]  ³⁷ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[3:4]  ³⁸ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[4:8]  ³⁹ tn Grk “the things concerning us.”

[1:7]  ⁴⁰ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁴¹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁴² tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁴³ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:1]  ⁴⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:7]  ⁴⁵ sn An allusion to Dan 7:13.

[1:7]  ⁴⁶ tn Here καί (kai) was translated as ascensive.

[1:7]  ⁴⁷ sn An allusion to Zech 12:10.

[1:7]  ⁴⁸ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁴⁹ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ⁵⁰ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ⁵¹ sn These lines are placed in parentheses because they form an aside to the main argument.