Ayub 1:11

1:11 But ¹  extend your hand and strike ²  everything he has, and he will no doubt ³  curse you ⁴  to your face!”

Ayub 1:1

I. The Prologue (1:1-2:13)

Job’s Good Life ⁵ 

1:1 ⁶ There was a man ⁷  in the land of Uz ⁸  whose ⁹  name was Job. ¹⁰  And that man was pure ¹¹  and upright, ¹²  one who feared God and turned away from evil. ¹³ 

1 Samuel 3:18

3:18 So Samuel told him everything. He did not hold back anything from him. Eli ¹⁴  said, “The Lord will do what he pleases.” ¹⁵ 

1 Samuel 3:2

3:2 Eli’s eyes had begun to fail, so that he was unable to see well. At that time he was lying down in his place,

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ¹⁶  and with tears, and with the trials that happened to me because of the plots ¹⁷  of the Jews.

Mazmur 34:1

Psalm 34 ¹⁸ 

Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. ¹⁹ 

34:1 I will praise ²⁰  the Lord at all times;

my mouth will continually praise him. ²¹ 

Mazmur 89:38-52

89:38 But you have spurned ²²  and rejected him;

you are angry with your chosen king. ²³ 

89:39 You have repudiated ²⁴  your covenant with your servant; ²⁵ 

you have thrown his crown to the ground. ²⁶ 

89:40 You have broken down all his ²⁷  walls;

you have made his strongholds a heap of ruins.

89:41 All who pass by ²⁸  have robbed him;

he has become an object of disdain to his neighbors.

89:42 You have allowed his adversaries to be victorious, ²⁹ 

and all his enemies to rejoice.

89:43 You turn back ³⁰  his sword from the adversary, ³¹ 

and have not sustained him in battle. ³² 

89:44 You have brought to an end his splendor, ³³ 

and have knocked ³⁴  his throne to the ground.

89:45 You have cut short his youth, ³⁵ 

and have covered him with shame. (Selah)

89:46 How long, O Lord, will this last?

Will you remain hidden forever? ³⁶ 

Will your anger continue to burn like fire?

89:47 Take note of my brief lifespan! ³⁷ 

Why do you make all people so mortal? ³⁸ 

89:48 No man can live on without experiencing death,

or deliver his life from the power of Sheol. ³⁹  (Selah)

89:49 Where are your earlier faithful deeds, ⁴⁰  O Lord, ⁴¹ 

the ones performed in accordance with your reliable oath to David? ⁴² 

89:50 Take note, O Lord, ⁴³  of the way your servants are taunted, ⁴⁴ 

and of how I must bear so many insults from people! ⁴⁵ 

89:51 Your enemies, O Lord, hurl insults;

they insult your chosen king as they dog his footsteps. ⁴⁶ 

89:52 ⁴⁷ The Lord deserves praise ⁴⁸  forevermore!

We agree! We agree! ⁴⁹ 

Yesaya 24:15

24:15 So in the east ⁵⁰  extol the Lord,

along the seacoasts extol ⁵¹  the fame ⁵²  of the Lord God of Israel.

Efesus 5:20

5:20 always giving thanks to God the Father for each other ⁵³  in the name of our Lord Jesus Christ,

Efesus 5:1

Live in Love

5:1 Therefore, be ⁵⁴  imitators of God as dearly loved children

Efesus 5:18

5:18 And do not get drunk with wine, which ⁵⁵  is debauchery, ⁵⁶  but be filled by the Spirit, ⁵⁷ 

[1:11]  ¹ tn The particle אוּלָם (’ulam, “but”) serves to restrict the clause in relation to the preceding clause (IBHS 671-73 §39.3.5e, n. 107).

[1:11]  ² tn The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently.

[1:11]  sn The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity.

[1:11]  ³ sn The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.

[1:11]  ⁴ tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.

[1:1]  ⁵ sn See N. C. Habel, “The Narrative Art of Job,” JSOT 27 (1983): 101-11; J. J. Owens, “Prologue and Epilogue,” RevExp 68 (1971): 457-67; and R. Polzin, “The Framework of the Book of Job,” Int 31 (1974): 182-200.

[1:1]  ⁶ sn The Book of Job is one of the major books of wisdom literature in the Bible. But it is a different kind of wisdom. Whereas the Book of Proverbs is a collection of the short wisdom sayings, Job is a thorough analysis of the relationship between suffering and divine justice put in a dramatic poetic form. There are a number of treatises on this subject in the ancient Near East, but none of them are as thorough and masterful as Job. See J. Gray, “The Book of Job in the Context of Near Eastern Literature,” ZAW 82 (1970): 251-69; S. N. Kramer, “Man and His God, A Sumerian Variation on the ‘Job’ Motif,” VTSup 3 (1953): 170-82. While the book has fascinated readers for ages, it is a difficult book, difficult to translate and difficult to study. Most of it is written in poetic parallelism. But it is often very cryptic, it is written with unusual grammatical constructions, and it makes use of a large number of very rare words. All this has led some scholars to question if it was originally written in Hebrew or some other related Semitic dialect or language first. There is no indication of who the author was. It is even possible that the work may have been refined over the years; but there is no evidence for this either. The book uses a variety of genres (laments, hymns, proverbs, and oracles) in the various speeches of the participants. This all adds to the richness of the material. And while it is a poetic drama using cycles of speeches, there is no reason to doubt that the events represented here do not go back to a real situation and preserve the various arguments. Several indications in the book would place Job’s dates in the time of the patriarchs. But the composition of the book, or at least its final form, may very well come from the first millennium, maybe in the time of the flowering of wisdom literature with Solomon. We have no way of knowing when the book was written, or when its revision was completed. But dating it late in the intertestamental period is ruled out by the appearance of translations and copies of it, notably bits of a Targum of Job in the Dead Sea Scrolls. Among the general works and commentaries, see A. Hurvitz, “The Date of the Prose Tale of Job Linguistically Reconsidered,” HTR 67 (1974): 17-34; R. H. Pfeiffer, “The Priority of Job over Isaiah 40-55,” JBL 46 (1927): 202ff. The book presents many valuable ideas on the subject of the suffering of the righteous. Ultimately it teaches that one must submit to the wisdom of the Creator. But it also indicates that the shallow answers of Job’s friends do not do justice to the issue. Their arguments that suffering is due to sin are true to a point, but they did not apply to Job. His protests sound angry and belligerent, but he held tenaciously to his integrity. His experience shows that it is possible to live a pure life and yet still suffer. He finally turns his plea to God, demanding a hearing. This he receives, of course, only to hear that God is sovereignly ruling the universe. Job can only submit to him. In the end God does not abandon his sufferer. For additional material, see G. L. Archer, The Book of Job; H. H. Rowley, “The Book of Job and Its Meaning,” BJRL 41 (1958/59): 167-207; J. A. Baker, The Book of Job; C. L. Feinberg, “The Book of Job,” BSac 91 (1934): 78-86; R. Polzin and D. Robertson, “Studies in the Book of Job,” Semeia 7 (Missoula: Scholars Press, 1977).

[1:1]  ⁷ tn The Hebrew construction is literally “a man was,” using אִישׁ הָיָה (’ish hayah) rather than a preterite first. This simply begins the narrative.

[1:1]  ⁸ sn The term Uz occurs several times in the Bible: a son of Aram (Gen 10:23), a son of Nahor (Gen 22:21), and a descendant of Seir (Gen 36:28). If these are the clues to follow, the location would be north of Syria or south near Edom. The book tells how Job’s flocks were exposed to Chaldeans, the tribes between Syria and the Euphrates (1:17), and in another direction to attacks from the Sabeans (1:15). The most prominent man among his friends was from Teman, which was in Edom (2:11). Uz is also connected with Edom in Lamentations 4:21. The most plausible location, then, would be east of Israel and northeast of Edom, in what is now North Arabia. The LXX has “on the borders of Edom and Arabia.” An early Christian tradition placed his home in an area about 40 miles south of Damascus, in Baashan at the southeast foot of Hermon.

[1:1]  ⁹ tn In Hebrew the defining relative clause (“whose name was Job”) is actually an asyndetic verbless noun-clause placed in apposition to the substantive (“a man”); see GKC 486 §155.e.

[1:1]  ¹⁰ sn The name “Job” is mentioned by Ezekiel as one of the greats in the past – Noah, Job, and Daniel (14:14). The suffering of Job was probably well known in the ancient world, and this name was clearly part of that tradition. There is little reason to try to determine the etymology and meaning of the name, since it may not be Hebrew. If it were Hebrew, it might mean something like “persecuted,” although some suggest “aggressor.” If Arabic it might have the significance of “the one who always returns to God.”

[1:1]  ¹¹ tn The word תָּם (tam) has been translated “perfect” (so KJV, ASV). The verbal root תָּמַם (tamam) means “to be blameless, complete.” The word is found in Gen 25:27 where it describes Jacob as “even-tempered.” It also occurs in Ps 64:5 (64:4 ET) and Prov 29:10. The meaning is that a person or a thing is complete, perfect, flawless. It does not mean that he was sinless, but that he was wholeheartedly trying to please God, that he had integrity and was blameless before God.

[1:1]  ¹² tn The word יָשָׁר (yashar, “upright”) is complementary to “blameless.” The idea is “upright, just,” and applies to his relationships with others (Ps 37:37 and 25:21).

[1:1]  ¹³ sn These two expressions indicate the outcome of Job’s character. “Fearing God” and “turning from evil” also express two correlative ideas in scripture; they signify his true piety – he had reverential fear of the Lord, meaning he was a truly devoted worshiper who shunned evil.

[3:18]  ¹⁴ tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.

[3:18]  ¹⁵ tn Heb “what is good in his eyes.”

[20:19]  ¹⁶ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ¹⁷ sn These plots are mentioned in Acts 9:24; 20:13.

[34:1]  ¹⁸ sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.

[34:1]  ¹⁹ tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”

[34:1]  sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.

[34:1]  ²⁰ tn Heb “bless.”

[34:1]  ²¹ tn Heb “continually [will] his praise [be] in my mouth.”

[89:38]  ²² tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.

[89:38]  ²³ tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).

[89:39]  ²⁴ tn The Hebrew verb appears only here and in Lam 2:7.

[89:39]  ²⁵ tn Heb “the covenant of your servant.”

[89:39]  ²⁶ tn Heb “you dishonor [or “desecrate”] on the ground his crown.”

[89:40]  ²⁷ tn The king here represents the land and cities over which he rules.

[89:41]  ²⁸ tn Heb “all the passersby on the road.”

[89:42]  ²⁹ tn Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:13; 118:16).

[89:43]  ³⁰ tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.

[89:43]  ³¹ tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.

[89:43]  ³² tn Heb “and you have not caused him to stand in the battle.”

[89:44]  ³³ tc The Hebrew text appears to read, “you have brought to an end from his splendor,” but the form מִטְּהָרוֹ (mittÿharo) should be slightly emended (the daghesh should be removed from the tet [ת]) and read simply “his splendor” (the initial mem [מ] is not the preposition, but a nominal prefix).

[89:44]  ³⁴ tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.

[89:45]  ³⁵ tn Heb “the days of his youth” (see as well Job 33:25).

[89:46]  ³⁶ tn Heb “How long, O Lord, will hide yourself forever?”

[89:47]  ³⁷ tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ’aniy, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).

[89:47]  ³⁸ tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).

[89:48]  ³⁹ tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!”

[89:49]  ⁴⁰ sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.

[89:49]  ⁴¹ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

[89:49]  ⁴² tn Heb “[which] you swore on oath to David by your faithfulness.”

[89:50]  ⁴³ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

[89:50]  ⁴⁴ tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew mss read the singular here, “your servant” (that is, the psalmist).

[89:50]  ⁴⁵ tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).

[89:51]  ⁴⁶ tn Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”

[89:52]  ⁴⁷ sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).

[89:52]  ⁴⁸ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[89:52]  ⁴⁹ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”

[24:15]  ⁵⁰ tc The Hebrew text reads literally, “in the lights,” interpreted by some to mean “in the region of light,” referring to the east. Some scholars have suggested the emendation of בָּאֻרִים (ba’urim) to בְּאִיֵּי הַיָּם (bÿ’iyyey hayyam, “along the seacoasts”), a phrase that is repeated in the next line. In this case, the two lines form synonymous parallelism. If one retains the MT reading (as above), “in the east” and “along the seacoasts” depict the two ends of the earth to refer to all the earth (as a merism).

[24:15]  ⁵¹ tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.

[24:15]  ⁵² tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.

[5:20]  ⁵³ tn Grk “for all.” The form “all” can be either neuter or masculine.

[5:1]  ⁵⁴ tn Or “become.”

[5:18]  ⁵⁵ tn Grk “in which.”

[5:18]  ⁵⁶ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ⁵⁷ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”