Yehezkiel 18:20

18:20 The person who sins is the one who will die. A son will not suffer ¹  for his father’s iniquity, and a father will not suffer ²  for his son’s iniquity; the righteous person will be judged according to his righteousness, and the wicked person according to his wickedness. ³ 

Yehezkiel 18:22

18:22 None of the sins he has committed will be held ⁴  against him; because of the righteousness he has done, he will live.

Ayub 5:19-24

5:19 He will deliver you ⁵  from six calamities;

yes, in seven ⁶  no evil will touch you.

5:20 In time of famine ⁷  he will redeem you from death,

and in time of war from the power of the sword. ⁸ 

5:21 You will be protected ⁹  from malicious gossip, ¹⁰ 

and will not be afraid of the destruction ¹¹  when it comes.

5:22 You will laugh at destruction and famine ¹² 

and need not ¹³  be afraid of the beasts of the earth.

5:23 For you will have a pact with the stones ¹⁴  of the field,

and the wild animals ¹⁵  will be at peace ¹⁶  with you.

5:24 And ¹⁷  you will know ¹⁸  that your home ¹⁹ 

will be secure, ²⁰ 

and when you inspect ²¹  your domains,

you will not be missing ²²  anything.

Mazmur 33:18-19

33:18 Look, the Lord takes notice of his loyal followers, ²³ 

those who wait for him to demonstrate his faithfulness ²⁴ 

33:19 by saving their lives from death ²⁵ 

and sustaining them during times of famine. ²⁶ 

Yesaya 3:10

3:10 Tell the innocent ²⁷  it will go well with them, ²⁸ 

for they will be rewarded for what they have done. ²⁹ 

Hosea 10:12

10:12 Sow righteousness for yourselves,

reap unfailing love.

Break up the unplowed ground for yourselves,

for it is time to seek the Lord,

until he comes and showers deliverance ³⁰  on you.

Zefanya 2:3

2:3 Seek the Lord’s favor, ³¹  all you humble people ³²  of the land who have obeyed his commands! ³³ 

Strive to do what is right! ³⁴  Strive to be humble! ³⁵ 

Maybe you will be protected ³⁶  on the day of the Lord’s angry judgment.

Kisah Para Rasul 10:35

10:35 but in every nation ³⁷  the person who fears him ³⁸  and does what is right ³⁹  is welcomed before him.

Kisah Para Rasul 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ⁴⁰  named Cornelius, a centurion ⁴¹  of what was known as the Italian Cohort. ⁴² 

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁴³  in Galilee. ⁴⁴  Jesus’ mother ⁴⁵  was there,

Yohanes 3:7

3:7 Do not be amazed that I said to you, ‘You must all ⁴⁶  be born from above.’ ⁴⁷ 

Yohanes 3:10

3:10 Jesus answered, ⁴⁸  “Are you the teacher of Israel and yet you don’t understand these things? ⁴⁹ 

[18:20]  ¹ tn Heb “lift up, bear.”

[18:20]  ² tn Heb “lift up, bear.”

[18:20]  ³ tn Heb “the righteousness of the righteous one will be upon him, and the wickedness of the wicked one will be upon him.”

[18:22]  ⁴ tn Heb “remembered.”

[5:19]  ⁵ tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.

[5:19]  ⁶ tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).

[5:20]  ⁷ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ⁸ tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.

[5:21]  ⁹ tn The Hebrew verb essentially means “you will be hidden.” In the Niphal the verb means “to be hidden, to be in a hiding place,” and protected (Ps 31:20).

[5:21]  ¹⁰ tn Heb “from the lash [i.e., whip] of the tongue.” Sir 26:9 and 51:2 show usages of these kinds of expressions: “the lash of the tongue” or “the blow of the tongue.” The expression indicates that a malicious gossip is more painful than a blow.

[5:21]  sn The Targum saw here a reference to Balaam and the devastation brought on by the Midianites.

[5:21]  ¹¹ tn The word here is שׁוֹד (shod); it means “destruction,” but some commentators conjecture alternate readings: שׁוֹאָה (sho’ah, “desolation”); or שֵׁד (shed, “demon”). One argument for maintaining שׁוֹד (shod) is that it fits the assonance within the verse שׁוֹד…לָשׁוֹן…שׁוֹט (shot…lashon…shod).

[5:22]  ¹² tc The repetition of “destruction” and “famine” here has prompted some scholars to delete the whole verse. Others try to emend the text. The LXX renders them as “the unrighteous and the lawless.” But there is no difficulty in having the repetition of the words as found in the MT.

[5:22]  tn The word for “famine” is an Aramaic word found again in 30:3. The book of Job has a number of Aramaisms that are used to form an alternative parallel expression (see notes on “witness” in 16:19).

[5:22]  ¹³ tn The negated jussive is used here to express the conviction that something cannot or should not happen (GKC 322 §109.e).

[5:23]  ¹⁴ tn Heb “your covenant is with the stones of the field.” The line has been variously interpreted and translated. It is omitted in the LXX. It seems to mean there is a deep sympathy between man and nature. Some think it means that the boundaries will not be violated by enemies; Rashi thought it represented some species of beings, like genii of the field, and so read אֲדֹנֵי (’adone, “lords”) for אַבְנֵי (’avne, “stones”). Ball takes the word as בְּנֵי (bÿne, “sons”), as in “sons of the field,” to get the idea that the reference is to the beasts. E. Dhorme (Job, 71) rejects these ideas as too contrived; he says to have a pact with the stones of the field simply means the stones will not come and spoil the ground, making it less fertile.

[5:23]  ¹⁵ tn Heb “the beasts of the field.”

[5:23]  ¹⁶ tn This is the only occurrence of the Hophal of the verb שָׁלֵם (shalem, “to make or have peace” with someone). Compare Isa 11:6-9 and Ps 91:13. The verb form is the perfect; here it is the perfect consecutive following a noun clause (see GKC 494 §159.g).

[5:24]  ¹⁷ sn Verses 19-23 described the immunity from evil and trouble that Job would enjoy – if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.

[5:24]  ¹⁸ tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.

[5:24]  ¹⁹ tn Heb “tent.”

[5:24]  ²⁰ tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.

[5:24]  ²¹ tn The verb is פָּקַד (paqad, “to visit”). The idea here is “to gather together; to look over; to investigate,” or possibly even “to number” as it is used in the book of Numbers. The verb is the perfect with the vav consecutive; it may be subordinated to the imperfect verb that follows to form a temporal clause.

[5:24]  ²² tn The verb is usually rendered “to sin”; but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost.

[33:18]  ²³ tn Heb “look, the eye of the Lord [is] toward the ones who fear him.” The expression “the eye…[is] toward” here indicates recognition and the bestowing of favor. See Ps 34:15. The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.

[33:18]  ²⁴ tn Heb “for the ones who wait for his faithfulness.”

[33:19]  ²⁵ tn Heb “to save from death their live[s].”

[33:19]  ²⁶ tn Heb “and to keep them alive in famine.”

[3:10]  ²⁷ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ²⁸ tn Heb “that it is good.”

[3:10]  ²⁹ tn Heb “for the fruit of their deeds they will eat.”

[10:12]  ³⁰ tn Or “righteousness” (so KJV, NASB, NIV, NRSV, NLT); NAB “justice.”

[2:3]  ³¹ tn Heb “seek the Lord,” but “favor” seems to be implied from the final line of the verse.

[2:3]  ³² tn Or “poor.” The precise referent of this Hebrew term is unclear. The word may refer to the economically poor or to the spiritually humble.

[2:3]  ³³ tn The present translation assumes the Hebrew term מִשְׁפָּט (mishpat) here refers to God’s covenantal requirements and is a synonym for the Law. The word can mean “justice” and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, “who have promoted the justice God demands.”

[2:3]  ³⁴ tn Heb “Seek what is right.”

[2:3]  ³⁵ tn Heb “Seek humility.”

[2:3]  ³⁶ tn Heb “hidden.” Cf. NEB “it may be that you will find shelter”; NRSV “perhaps you may be hidden.”

[10:35]  ³⁷ sn See Luke 24:47.

[10:35]  ³⁸ tn Or “shows reverence for him.”

[10:35]  ³⁹ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[10:1]  ⁴⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ⁴¹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ⁴² sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[2:1]  ⁴³ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁴⁴ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ⁴⁵ tn Grk “in Galilee, and Jesus’ mother.”

[3:7]  ⁴⁶ tn “All” has been supplied to indicate the plural pronoun in the Greek text.

[3:7]  ⁴⁷ tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.

[3:10]  ⁴⁸ tn Grk “Jesus answered and said to him.”

[3:10]  ⁴⁹ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.