Job 42:9

42:9 So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the Lord had told them; and the Lord had respect for Job. ¹ 

Job 42:1

Job’s Confession

42:1 Then Job answered the Lord:

Job 25:1

Bildad’s Third Speech ² 

25:1 Then Bildad the Shuhite answered:

Malachi 1:8-9

1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, ³  is that not wrong as well? Indeed, try offering them ⁴  to your governor! Will he be pleased with you ⁵  or show you favor?” asks the Lord who rules over all. 1:9 But now plead for God’s favor ⁶  that he might be gracious to us. ⁷  “With this kind of offering in your hands, how can he be pleased with you?” asks the Lord who rules over all.

Matthew 3:17

3:17 And ⁸  a voice from heaven said, ⁹  “This is my one dear Son; ¹⁰  in him ¹¹  I take great delight.” ¹² 

Ephesians 1:6

1:6 to the praise of the glory of his grace ¹³  that he has freely bestowed on us in his dearly loved Son. ¹⁴ 

[42:9]  ¹ tn The expression “had respect for Job” means God answered his prayer.

[25:1]  ² sn The third speech of Bildad takes up Job 25, a short section of six verses. It is followed by two speeches from Job; and Zophar does not return with his third. Does this mean that the friends have run out of arguments, and that Job is just getting going? Many scholars note that in chs. 26 and 27 there is material that does not fit Job’s argument. Many have rearranged the material to show that there was a complete cycle of three speeches. In that light, 26:5-14 is viewed as part of Bildad’s speech. Some, however, take Bildad’s speech to be only ch. 25, and make 26:5-14 an interpolated hymn. For all the arguments and suggestions, one should see the introductions and the commentaries.

[1:8]  ³ sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21).

[1:8]  ⁴ tn Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV).

[1:8]  ⁵ tc The LXX and Vulgate read “with it” (which in Hebrew would be הֲיִרְצֵהוּ, hayirtsehu, a reading followed by NAB) rather than “with you” of the MT (הֲיִרְצְךָ, hayirtsÿkha). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase פָנֶיךָ (fanekha, “receive you,” which the present translation renders as “show you favor”).

[1:9]  ⁶ tn Heb “seek the face of God.”

[1:9]  ⁷ tn After the imperative, the prefixed verbal form with vav conjunction indicates purpose (cf. NASB, NRSV).

[3:17]  ⁸ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ⁹ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ¹⁰ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  ¹¹ tn Grk “in whom.”

[3:17]  ¹² tn Or “with whom I am well pleased.”

[1:6]  ¹³ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ¹⁴ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.