Job 33:1-3

Elihu Invites Job’s Attention

33:1 “But now, O Job, listen to my words,

and hear ¹  everything I have to say! ² 

33:2 See now, I have opened ³  my mouth;

my tongue in my mouth has spoken. ⁴ 

33:3 My words come from the uprightness of my heart, ⁵ 

and my lips will utter knowledge sincerely. ⁶ 

Matthew 5:2-12

5:2 Then ⁷  he began to teach ⁸  them by saying:

5:3 “Blessed ⁹  are the poor in spirit, ¹⁰  for the kingdom of heaven belongs ¹¹  to them.

5:4 “Blessed are those who mourn, for they will be comforted. ¹² 

5:5 “Blessed are the meek, for they will inherit the earth.

5:6 “Blessed are those who hunger ¹³  and thirst for righteousness, for they will be satisfied.

5:7 “Blessed are the merciful, for they will be shown mercy.

5:8 “Blessed are the pure in heart, for they will see God.

5:9 “Blessed are the peacemakers, for they will be called the children ¹⁴  of God.

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

5:11 “Blessed are you when people ¹⁵  insult you and persecute you and say all kinds of evil things about you falsely ¹⁶  on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matthew 7:28-29

7:28 When ¹⁷  Jesus finished saying these things, the crowds were amazed by his teaching, 7:29 because he taught them like one who had authority, ¹⁸  not like their experts in the law. ¹⁹ 

Matthew 13:35

13:35 This fulfilled what was spoken by the prophet: ²⁰ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ²¹ 

[33:1]  ¹ tn Heb “give ear,” the Hiphil denominative verb from “ear.”

[33:1]  ² tn Heb “hear all my words.”

[33:2]  ³ tn The perfect verbs in this verse should be classified as perfects of resolve: “I have decided to open…speak.”

[33:2]  ⁴ sn H. H. Rowley (Job [NCBC], 210) says, “The self-importance of Elihu is boundless, and he is the master of banality.” He adds that whoever wrote these speeches this way clearly intended to expose the character rather than exalt him.

[33:3]  ⁵ tc This expression is unusual; R. Gordis (Job, 371) says it can be translated, “the purity of my heart [is reflected] in my words,” but that is far-fetched and awkward. So there have been suggestions for emending יֹשֶׁר (yosher, “uprightness”). Kissane’s makes the most sense if a change is desired: “shall reveal” (an Arabic sense of yasher), although Holscher interpreted “shall affirm” (yasher, with a Syriac sense). Dhorme has “my heart will repeat” (יָשׁוּר, yashur), but this is doubtful. If Kissane’s view is taken, it would say, “my heart will reveal my words.” Some commentators would join “and knowledge” to this colon, and read “words of knowledge” – but that requires even more emendations.

[33:3]  ⁶ tn More literally, “and the knowledge of my lips they will speak purely.”

[5:2]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:2]  ⁸ tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.

[5:3]  ⁹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ¹⁰ sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ¹¹ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

[5:4]  ¹² sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[5:6]  ¹³ sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[5:9]  ¹⁴ tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).

[5:11]  ¹⁵ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ¹⁶ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[7:28]  ¹⁷ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[7:29]  ¹⁸ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[7:29]  ¹⁹ tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.

[13:35]  ²⁰ tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

[13:35]  ²¹ sn A quotation from Ps 78:2.