Numbers 16:15

16:15 Moses was very angry, and he said to the Lord, “Have no respect ¹  for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

Job 29:11-17

Job’s Benevolence

29:11 “As soon as the ear heard these things, ²  it blessed me, ³ 

and when the eye saw them, it bore witness to me,

29:12 for I rescued the poor who cried out for help,

and the orphan who ⁴  had no one to assist him;

29:13 the blessing of the dying man descended on me, ⁵ 

and I made the widow’s heart rejoice; ⁶ 

29:14 I put on righteousness and it clothed me, ⁷ 

my just dealing ⁸  was like a robe and a turban;

29:15 I was eyes for the blind

and feet for the lame;

29:16 I was a father ⁹  to the needy,

and I investigated the case of the person I did not know;

29:17 I broke the fangs ¹⁰  of the wicked,

and made him drop ¹¹  his prey from his teeth.

Job 31:1-39

Job Vindicates Himself

31:1 “I made a covenant with ¹²  my eyes;

how then could I entertain thoughts against a virgin? ¹³ 

31:2 What then would be one’s lot from God above,

one’s heritage from the Almighty ¹⁴  on high?

31:3 Is it not misfortune for the unjust,

and disaster for those who work iniquity?

31:4 Does he not see my ways

and count all my steps?

31:5 If ¹⁵  I have walked in falsehood,

and if ¹⁶  my foot has hastened ¹⁷  to deceit –

31:6 let him ¹⁸  weigh me with honest ¹⁹  scales;

then God will discover ²⁰  my integrity.

31:7 If my footsteps have strayed from the way,

if my heart has gone after my eyes, ²¹ 

or if anything ²²  has defiled my hands,

31:8 then let me sow ²³  and let another eat,

and let my crops ²⁴  be uprooted.

31:9 If my heart has been enticed by a woman,

and I have lain in wait at my neighbor’s door, ²⁵ 

31:10 then let my wife turn the millstone ²⁶  for another man,

and may other men have sexual relations with her. ²⁷ 

31:11 For I would have committed ²⁸  a shameful act, ²⁹ 

an iniquity to be judged. ³⁰ 

31:12 For it is a fire that devours even to Destruction, ³¹ 

and it would uproot ³²  all my harvest.

31:13 “If I have disregarded the right of my male servants

or my female servants

when they disputed ³³  with me,

31:14 then what will I do when God confronts me in judgment; ³⁴ 

when he intervenes, ³⁵ 

how will I respond to him?

31:15 Did not the one who made me in the womb make them? ³⁶ 

Did not the same one form us in the womb?

31:16 If I have refused to give the poor what they desired, ³⁷ 

or caused the eyes of the widow to fail,

31:17 If I ate my morsel of bread myself,

and did not share any of it with orphans ³⁸  –

31:18 but from my youth I raised the orphan ³⁹  like a father,

and from my mother’s womb ⁴⁰ 

I guided the widow! ⁴¹ 

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

31:20 whose heart did not bless me ⁴² 

as he warmed himself with the fleece of my sheep, ⁴³ 

31:21 if I have raised my hand ⁴⁴  to vote against the orphan,

when I saw my support in the court, ⁴⁵ 

31:22 then ⁴⁶  let my arm fall from the shoulder, ⁴⁷ 

let my arm be broken off at the socket. ⁴⁸ 

31:23 For the calamity from God was a terror to me, ⁴⁹ 

and by reason of his majesty ⁵⁰  I was powerless.

31:24 “If I have put my confidence in gold

or said to pure gold,

‘You are my security!’

31:25 if I have rejoiced because of the extent of my wealth,

or because of the great wealth my hand had gained,

31:26 if I looked at the sun ⁵¹  when it was shining,

and the moon advancing as a precious thing,

31:27 so that my heart was secretly enticed,

and my hand threw them a kiss from my mouth, ⁵² 

31:28 then this ⁵³  also would be iniquity to be judged, ⁵⁴ 

for I would have been false ⁵⁵  to God above.

31:29 If ⁵⁶  I have rejoiced over the misfortune of my enemy ⁵⁷ 

or exulted ⁵⁸  because calamity ⁵⁹  found him –

31:30 I ⁶⁰  have not even permitted my mouth ⁶¹  to sin

by asking ⁶²  for his life through a curse –

31:31 if ⁶³  the members of my household ⁶⁴  have never said, ⁶⁵ 

‘If only there were ⁶⁶  someone

who has not been satisfied from Job’s ⁶⁷  meat!’ –

31:32 But ⁶⁸  no stranger had to spend the night outside,

for I opened my doors to the traveler ⁶⁹  –

31:33 if ⁷⁰  I have covered my transgressions as men do, ⁷¹ 

by hiding ⁷²  iniquity in my heart, ⁷³ 

31:34 because I was terrified ⁷⁴  of the great multitude, ⁷⁵ 

and the contempt of families terrified me,

so that I remained silent

and would not go outdoors – ⁷⁶ 

Job’s Appeal

31:35 “If only I had ⁷⁷  someone to hear me!

Here is my signature – ⁷⁸ 

let the Almighty answer me!

If only I had an indictment ⁷⁹ 

that my accuser had written. ⁸⁰ 

31:36 Surely ⁸¹  I would wear it proudly ⁸²  on my shoulder,

I would bind ⁸³  it on me like a crown;

31:37 I would give him an accounting of my steps;

like a prince I would approach him.

Job’s Final Solemn Oath ⁸⁴ 

31:38 “If my land cried out against me ⁸⁵ 

and all its furrows wept together,

31:39 if I have eaten its produce without paying, ⁸⁶ 

or caused the death ⁸⁷  of its owners, ⁸⁸ 

Psalms 7:3-5

7:3 O Lord my God, if I have done what they say, ⁸⁹ 

or am guilty of unjust actions, ⁹⁰ 

7:4 or have wronged my ally, ⁹¹ 

or helped his lawless enemy, ⁹² 

7:5 may an enemy relentlessly chase ⁹³  me ⁹⁴  and catch me; ⁹⁵ 

may he trample me to death ⁹⁶ 

and leave me lying dishonored in the dust. ⁹⁷  (Selah)

Psalms 18:20-24

18:20 The Lord repaid ⁹⁸  me for my godly deeds; ⁹⁹ 

he rewarded ¹⁰⁰  my blameless behavior. ¹⁰¹ 

18:21 For I have obeyed the Lord’s commands; ¹⁰² 

I have not rebelled against my God. ¹⁰³ 

18:22 For I am aware of all his regulations, ¹⁰⁴ 

and I do not reject his rules. ¹⁰⁵ 

18:23 I was innocent before him,

and kept myself from sinning. ¹⁰⁶ 

18:24 The Lord rewarded me for my godly deeds; ¹⁰⁷ 

he took notice of my blameless behavior. ¹⁰⁸ 

Jeremiah 18:20

18:20 Should good be paid back with evil?

Yet they are virtually digging a pit to kill me. ¹⁰⁹ 

Just remember how I stood before you

pleading on their behalf ¹¹⁰ 

to keep you from venting your anger on them. ¹¹¹ 

Acts 24:16

24:16 This is the reason ¹¹²  I do my best to always ¹¹³  have a clear ¹¹⁴  conscience toward God and toward people. ¹¹⁵ 

Acts 24:2

24:2 When Paul ¹¹⁶  had been summoned, Tertullus began to accuse him, ¹¹⁷  saying, “We have experienced a lengthy time ¹¹⁸  of peace through your rule, ¹¹⁹  and reforms ¹²⁰  are being made in this nation ¹²¹  through your foresight. ¹²² 

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ¹²³  in the saints’ ¹²⁴  inheritance in the light.

Colossians 1:3-10

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹²⁵  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ¹²⁶  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 ¹²⁷  from the hope laid up ¹²⁸  for you in heaven, which you have heard about in the message of truth, the gospel ¹²⁹  1:6 that has come to you. Just as in the entire world this gospel ¹³⁰  is bearing fruit and growing, so it has also been bearing fruit and growing ¹³¹  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ¹³²  from Epaphras, our dear fellow slave ¹³³  – a ¹³⁴  faithful minister of Christ on our ¹³⁵  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹³⁶  have not ceased praying for you and asking God ¹³⁷  to fill ¹³⁸  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ¹³⁹  worthily of the Lord and please him in all respects ¹⁴⁰  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:2

1:2 to the saints, the faithful ¹⁴¹  brothers and sisters ¹⁴²  in Christ, at Colossae. Grace and peace to you ¹⁴³  from God our Father! ¹⁴⁴ 

Colossians 1:2

1:2 to the saints, the faithful ¹⁴⁵  brothers and sisters ¹⁴⁶  in Christ, at Colossae. Grace and peace to you ¹⁴⁷  from God our Father! ¹⁴⁸ 

Colossians 3:7

3:7 You also lived your lives ¹⁴⁹  in this way at one time, when you used to live among them.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 4:12

4:12 Epaphras, who is one of you and a slave ¹⁵⁰  of Christ, ¹⁵¹  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ¹⁵²  in all the will of God.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 3:10

3:10 and have been clothed with the new man ¹⁵³  that is being renewed in knowledge according to the image of the one who created it.

Titus 2:7-8

2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ¹⁵⁴  because he has nothing evil to say about us.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁵⁵  sound teaching.

Titus 1:3

1:3 But now in his own time ¹⁵⁶  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

[16:15]  ¹ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

[29:11]  ² tn The words “these things” and “them” in the next colon are not in the Hebrew text, but have been supplied in the translation for clarity.

[29:11]  ³ tn The main clause is introduced by the preterite with the vav (ו) consecutive (see GKC 327 §111.h); the clause before it is therefore temporal and circumstantial to the main clause.

[29:12]  ⁴ tn The negative introduces a clause that serves as a negative attribute; literally the following clause says, “and had no helper” (see GKC 482 §152.u).

[29:13]  ⁵ tn The verb is simply בּוֹא (bo’, “to come; to enter”). With the preposition עַל (’al, “upon”) it could mean “came to me,” or “came upon me,” i.e., descended (see R. Gordis, Job, 320).

[29:13]  ⁶ tn The verb אַרְנִן (’arnin) is from רָנַן (ranan, “to give a ringing cry”) but here “cause to give a ringing cry,” i.e., shout of joy. The rejoicing envisioned in this word is far greater than what the words “sing” or “rejoice” suggest.

[29:14]  ⁷ tn Both verbs in this first half-verse are from לָבַשׁ (lavash, “to clothe; to put on clothing”). P. Joüon changed the vowels to get a verb “it adorned me” instead of “it clothed me” (Bib 11 [1930]: 324). The figure of clothing is used for the character of the person: to wear righteousness is to be righteous.

[29:14]  ⁸ tn The word מִשְׁפָּטִי (mishpati) is simply “my justice” or “my judgment.” It refers to the decisions he made in settling issues, how he dealt with other people justly.

[29:16]  ⁹ sn The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid.

[29:17]  ¹⁰ tn The word rendered “fangs” actually means “teeth,” i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal.

[29:17]  ¹¹ tn “I made [him] drop.” The verb means “to throw; to cast,” throw in the sense of “to throw away.” But in the context with the figure of the beast with prey in its mouth, “drop” or “cast away” is the idea. Driver finds another cognate meaning “rescue” (see AJSL 52 [1935/36]: 163).

[31:1]  ¹² tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).

[31:1]  ¹³ tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.”

[31:2]  ¹⁴ tn Heb “lot of Shaddai,” which must mean “the lot from Shaddai,” a genitive of source.

[31:5]  ¹⁵ tn The normal approach is to take this as the protasis, and then have it resumed in v. 7 after a parenthesis in v. 6. But some take v. 6 as the apodosis and a new protasis in v. 7.

[31:5]  ¹⁶ tn The “if” is understood by the use of the consecutive verb.

[31:5]  ¹⁷ sn The verbs “walk” and “hasten” (referring in the verse to the foot) are used metaphorically for the manner of life Job lived.

[31:6]  ¹⁸ tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse.

[31:6]  ¹⁹ tn The word צֶדֶךְ (tsedeq, “righteousness”) forms a fitting genitive for the scales used in trade or justice. The “scales of righteousness” are scales that conform to the standard (see the illustration in Deut 25:13-15). They must be honest scales to make just decisions.

[31:6]  ²⁰ tn The verb is וְיֵדַע (vÿyeda’, “and [then] he [God] will know”). The verb could also be subordinated to the preceding jussive, “so that God may know.” The meaning of “to know” here has more the idea of “to come to know; to discover.”

[31:7]  ²¹ sn The meaning is “been led by what my eyes see.”

[31:7]  ²² tc The word מֻאוּם (mu’um) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (mÿ’umah, “anything,” see the versions and the Kethib). Either reading fits the passage.

[31:8]  ²³ tn The cohortative is often found in the apodosis of the conditional clause (see GKC 320 §108.f).

[31:8]  ²⁴ tn The word means “what sprouts up” (from יָצָא [yatsa’] with the sense of “sprout forth”). It could refer metaphorically to children (and so Kissane and Pope), as well as in its literal sense of crops. The latter fits here perfectly.

[31:9]  ²⁵ tn Gordis notes that the word פֶּתַח (petakh, “door”) has sexual connotations in rabbinic literature, based on Prov 7:6ff. (see b. Ketubbot 9b). See also the use in Song 4:12 using a synonym.

[31:10]  ²⁶ tn Targum Job interpreted the verb טָחַן (takhan, “grind”) in a sexual sense, and this has influenced other versions and commentaries. But the literal sense fits well in this line. The idea is that she would be a slave for someone else. The second line of the verse then might build on this to explain what kind of a slave – a concubine (see A. B. Davidson, Job, 215).

[31:10]  ²⁷ tn Heb “bow down over her,” an idiom for sexual relations.

[31:11]  ²⁸ tn Heb “for that [would be].” In order to clarify the referent of “that,” which refers to v. 9 rather than v. 10, the words “I have committed” have been supplied in the translation.

[31:11]  ²⁹ tn The word for “shameful act” is used especially for sexual offenses (cf. Lev 18:27).

[31:11]  ³⁰ tc Some have deleted this verse as being short and irrelevant, not to mention problematic. But the difficulties are not insurmountable, and there is no reason to delete it. There is a Kethib-Qere reading in each half verse; in the first the Kethib is masculine for the subject but the Qere is feminine going with “shameless deed.” In the second colon the Kethib is the feminine agreeing with the preceding noun, but the Qere is masculine agreeing with “iniquity.”

[31:12]  ³¹ tn Heb “to Abaddon.”

[31:12]  ³² tn The verb means “to root out,” but this does not fit the parallelism with fire. Wright changed two letters and the vowels in the verb to get the root צָרַף (tsaraf, “to burn”). The NRSV has “burn to the root.”

[31:13]  ³³ tn This construction is an adverbial clause using the temporal preposition, the infinitive from רִיב (riv, “contend”), and the suffix which is the subjective genitive.

[31:14]  ³⁴ tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”

[31:14]  ³⁵ tn The verb פָקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

[31:15]  ³⁶ tn Heb “him,” but the plural pronoun has been used in the translation to indicate that the referent is the servants mentioned in v. 13 (since the previous “him” in v. 14 refers to God).

[31:16]  ³⁷ tn Heb “kept the poor from [their] desire.”

[31:17]  ³⁸ tn Heb “and an orphan did not eat from it.”

[31:18]  ³⁹ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

[31:18]  ⁴⁰ tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

[31:18]  ⁴¹ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

[31:20]  ⁴² tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks – which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).

[31:20]  ⁴³ tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”

[31:21]  ⁴⁴ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

[31:21]  ⁴⁵ tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

[31:22]  ⁴⁶ sn Here is the apodosis, the imprecation Job pronounces on himself if he has done any of these things just listed.

[31:22]  ⁴⁷ tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, kÿtefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].”

[31:22]  ⁴⁸ tn The word קָנֶה (qaneh) is “reed; shaft; beam,” and here “shoulder joint.” All the commentaries try to explain how “reed” became “socket; joint.” This is the only place that it is used in such a sense. Whatever the exact explanation – and there seems to be no convincing view – the point of the verse is nonetheless clear.

[31:23]  ⁴⁹ tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands.

[31:23]  ⁵⁰ tn The form is וּמִשְּׂאֵתוֹ (umissÿ’eto); the preposition is causal. The form, from the verb נָשָׂא (nasa’, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11).

[31:26]  ⁵¹ tn Heb “light”; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.

[31:27]  ⁵² tn Heb “and my hand kissed my mouth.” The idea should be that of “my mouth kissed my hand.” H. H. Rowley suggests that the hand was important in waving or throwing the kisses of homage to the sun and the moon, and so it receives the focus. This is the only place in the OT that refers to such a custom. Outside the Bible it was known, however.

[31:28]  ⁵³ tn Heb “it.”

[31:28]  ⁵⁴ tn See v. 11 for the construction. In Deut 17:2ff. false worship of heavenly bodies is a capital offense. In this passage, Job is talking about just a momentary glance at the sun or moon and the brief lapse into a pagan thought. But it is still sin.

[31:28]  ⁵⁵ tn The verb כָּחַשׁ (kakhash) in the Piel means “to deny.” The root meaning is “to deceive; to disappoint; to grow lean.” Here it means that he would have failed or proven unfaithful because his act would have been a denial of God.

[31:29]  ⁵⁶ tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.

[31:29]  ⁵⁷ sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”

[31:29]  ⁵⁸ tn The Hitpael of עוּר (’ur) has the idea of “exult.”

[31:29]  ⁵⁹ tn The word is רָע (ra’, “evil”) in the sense of anything that harms, interrupts, or destroys life.

[31:30]  ⁶⁰ tn This verse would then be a parenthesis in which he stops to claim his innocence.

[31:30]  ⁶¹ tn Heb “I have not given my palate.”

[31:30]  ⁶² tn The infinitive construct with the ל (lamed) preposition (“by asking”) serves in an epexegetical capacity here, explaining the verb of the first colon (“permitted…to sin”). To seek a curse on anyone would be a sin.

[31:31]  ⁶³ tn Now Job picks up the series of clauses serving as the protasis.

[31:31]  ⁶⁴ tn Heb “the men of my tent.” In context this refers to members of Job’s household.

[31:31]  ⁶⁵ sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.

[31:31]  ⁶⁶ tn The optative is again expressed with “who will give?”

[31:31]  ⁶⁷ tn Heb “his”; the referent (Job) has been specified in the translation for clarity.

[31:32]  ⁶⁸ tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.

[31:32]  ⁶⁹ tn The word in the MT, אֹרחַ (’orakh, “way”), is a contraction from אֹרֵחַ (’oreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise.

[31:33]  ⁷⁰ tn Now the protasis continues again.

[31:33]  ⁷¹ sn Some commentators suggest taking the meaning here to be “as Adam,” referring to the Paradise story of the sin and denial.

[31:33]  ⁷² tn The infinitive is epexegetical, explaining the first line.

[31:33]  ⁷³ tn The MT has “in my bosom.” This is the only place in the OT where this word is found. But its meaning is well attested from Aramaic.

[31:34]  ⁷⁴ tn Here too the verb will be the customary imperfect – it explains what he continually did in past time.

[31:34]  ⁷⁵ tn Heb “the great multitude.” But some commentators take רַבָּה (rabbah) adverbially: “greatly” (see RSV).

[31:34]  ⁷⁶ sn There is no clear apodosis for all these clauses. Some commentators transfer the verses around to make them fit the constructions. But the better view is that there is no apodosis – that Job broke off here, feeling it was useless to go further. Now he will address God and not men. But in vv. 38-40b he does return to a self-imprecation. However, there is not sufficient reason to start rearranging all the verses.

[31:35]  ⁷⁷ tn The optative is again introduced with “who will give to me hearing me? – O that someone would listen to me!”

[31:35]  ⁷⁸ tn Heb “here is my ‘tav’” (הֵן תָּוִי, hen tavi). The letter ת (tav) is the last letter of the alphabet in Hebrew. In paleo-Hebrew the letter was in the form of a cross or an “X,” and so used for one making a mark or a signature. In this case Job has signed his statement and delivered it to the court – but he has yet to be charged. Kissane thought that this being the last letter of the alphabet, Job was saying, “This is my last word.” Others take the word to mean “desire” – “this is my desire, that God would answer me” (see E. F. Sutcliffe, “Notes on Job, textual and exegetical,” Bib 30 [1949]: 71-72; G. R. Driver, AJSL 3 [1935/36]: 166; P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). R. Gordis (Job, 355) also argues strongly for this view.

[31:35]  ⁷⁹ tn Heb “a scroll,” in the context referring to a scroll containing the accusations of Job’s legal adversary (see the next line).

[31:35]  ⁸⁰ tn The last line is very difficult; it simply says, “a scroll [that] my [legal] adversary had written.” The simplest way to handle this is to see it as a continuation of the optative (RSV).

[31:36]  ⁸¹ tn The clause begins with the positive oath formula, אִם־לֹא (’im-lo’).

[31:36]  ⁸² tn The word “proudly” is not in the Hebrew text, but is implied (note the following line).

[31:36]  ⁸³ tn This verb is only found in Prov 6:21. But E. Dhorme (Job, 470) suggests that (with metathesis) we have a derivative מַעֲדַנּוֹת (ma’adannot, “bonds; ties”) in 38:31.

[31:38]  ⁸⁴ sn Many commentators place vv. 38-40b at the end of v. 34, so that there is no return to these conditional clauses after his final appeal.

[31:38]  ⁸⁵ sn Some commentators have suggested that the meaning behind this is that Job might not have kept the year of release (Deut 15:1), and the law against mixing seed (Lev 19:19). But the context will make clear that the case considered is obtaining the land without paying for it and causing the death of its lawful owner (see H. H. Rowley, Job [NCBC], 206). Similar to this would be the case of Naboth’s vineyard.

[31:39]  ⁸⁶ tn Heb “without silver.”

[31:39]  ⁸⁷ tc The versions have the verb “grieved” here. The Hebrew verb means “to breathe,” but the form is Hiphil. This verb in that stem could mean something of a contemptuous gesture, like “sniff” in Mal 1:13. But with נֶפֶשׁ (nefesh) in Job 11:20 it means “to cause death,” i.e., “to cause to breathe out; to expire.” This is likely the meaning here, although it is possible that it only meant “to cause suffering” to the people.

[31:39]  ⁸⁸ tn There is some debate over the meaning of בְּעָלֶיהָ (bÿ’aleyha), usually translated “its owners.” Dahood, following others (although without their emendations), thought it referred to “laborers” (see M. Dahood, Bib 41 [1960]: 303; idem, Bib 43 [1962]: 362).

[7:3]  ⁸⁹ tn Heb “if I have done this.”

[7:3]  ⁹⁰ tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.

[7:4]  ⁹¹ tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.

[7:4]  ⁹² tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.

[7:5]  ⁹³ tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.

[7:5]  ⁹⁴ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5]  ⁹⁵ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5]  ⁹⁶ tn Heb “and may he trample down to the earth my life.”

[7:5]  ⁹⁷ tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.

[18:20]  ⁹⁸ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

[18:20]  ⁹⁹ tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.

[18:20]  ¹⁰⁰ tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.

[18:20]  ¹⁰¹ tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.

[18:21]  ¹⁰² tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[18:21]  ¹⁰³ tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”

[18:22]  ¹⁰⁴ tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.

[18:22]  ¹⁰⁵ tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).

[18:23]  ¹⁰⁶ tn Heb “from my sin,” that is, from making it my own in any way.

[18:24]  ¹⁰⁷ tn Heb “according to my righteousness.”

[18:24]  ¹⁰⁸ tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.

[18:20]  ¹⁰⁹ tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.

[18:20]  ¹¹⁰ tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.

[18:20]  ¹¹¹ tn Heb “to turn back your anger from them.”

[24:16]  ¹¹² tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ¹¹³ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ¹¹⁴ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ¹¹⁵ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:2]  ¹¹⁶ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ¹¹⁷ tn Or “began to bring charges, saying.”

[24:2]  ¹¹⁸ tn Grk “experienced much peace.”

[24:2]  ¹¹⁹ tn Grk “through you” (“rule” is implied).

[24:2]  ¹²⁰ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ¹²¹ tn Or “being made for this people.”

[24:2]  ¹²² sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[1:12]  ¹²³ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹²⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:3]  ¹²⁵ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹²⁹ 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.

[1:6]  ¹³⁰ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹³¹ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ¹³² 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]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ 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.

[1:9]  ¹³⁶ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹³⁷ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹³⁸ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ¹³⁹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁴⁰ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:2]  ¹⁴¹ 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]  ¹⁴² 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]  ¹⁴³ tn Or “Grace to you and peace.”

[1:2]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ 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]  ¹⁴⁷ tn Or “Grace to you and peace.”

[1:2]  ¹⁴⁸ 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.

[3:7]  ¹⁴⁹ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

[4:12]  ¹⁵⁰ tn See the note on “fellow slave” in 1:7.

[4:12]  ¹⁵¹ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ¹⁵² tn Or “filled.”

[3:10]  ¹⁵³ sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).

[2:8]  ¹⁵⁴ tn Or “put to shame.”

[2:1]  ¹⁵⁵ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:3]  ¹⁵⁶ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.