Ayub 1:20-21

1:20 Then Job got up ¹  and tore his robe. ²  He shaved his head, ³  and then he threw himself down with his face to the ground. ⁴  1:21 He said, “Naked ⁵  I came from my mother’s womb, and naked I will return there. ⁶  The Lord gives, and the Lord takes away. ⁷  May the name of the Lord ⁸  be blessed!”

Ayub 2:7-10

Job’s Integrity in Suffering

2:7 So Satan went out from the presence of the Lord, and he afflicted ⁹  Job with a malignant ulcer ¹⁰  from the sole of his feet to the top of his head. ¹¹  2:8 Job took a shard of broken pottery to scrape ¹²  himself ¹³  with while he was sitting ¹⁴  among the ashes. ¹⁵ 

2:9 Then ¹⁶  his wife said to him, “Are you still holding firmly to your integrity? ¹⁷  Curse ¹⁸  God, and die!” ¹⁹  2:10 But he replied, ²⁰  “You’re talking like one of the godless ²¹  women would do! Should we receive ²²  what is good from God, and not also ²³  receive ²⁴  what is evil?” ²⁵  In all this Job did not sin by what he said. ²⁶ 

Mazmur 147:3

147:3 He heals ²⁷  the brokenhearted,

and bandages their wounds.

Roma 5:3-5

5:3 Not ²⁸  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God ²⁹  has been poured out ³⁰  in our hearts through the Holy Spirit who was given to us.

Roma 8:35-37

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ³¹  8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ³²  8:37 No, in all these things we have complete victory ³³  through him ³⁴  who loved us!

Roma 8:2

8:2 For the law of the life-giving Spirit ³⁵  in Christ Jesus has set you ³⁶  free from the law of sin and death.

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ³⁷  in the saints’ ³⁸  inheritance in the light.

Kolose 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ³⁹  have not ceased praying for you and asking God ⁴⁰  to fill ⁴¹  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁴²  worthily of the Lord and please him in all respects ⁴³  – bearing fruit in every good deed, growing in the knowledge of God,

Yakobus 1:2

Joy in Trials

1:2 My brothers and sisters, ⁴⁴  consider it nothing but joy ⁴⁵  when you fall into all sorts of trials,

Yakobus 1:1

Salutation

1:1 From James, ⁴⁶  a slave ⁴⁷  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁴⁸  Greetings!

Pengkhotbah 1:6

1:6 The wind goes to the south and circles around to the north;

round and round ⁴⁹  the wind goes and on its rounds it returns. ⁵⁰ 

[1:20]  ¹ tn The verb וַיָּקָם (vayyaqom, “and he arose”) indicates the intentionality and the rapidity of the actions to follow. It signals the beginning of his response to the terrible news. Therefore, the sentence could be translated, “Then Job immediately began to tear his robe.”

[1:20]  ² sn It was the custom to tear the robe in a time of mourning, to indicate that the heart was torn (Joel 2:13). The “garment, mantel” here is the outer garment frequently worn over the basic tunic. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 220-24.

[1:20]  ³ sn In mourning one normally put off every adornment that enhanced or embellished the person, including that which nature provided (Jer 7:29; Mic 1:16).

[1:20]  ⁴ tn This last verb is the Hishtaphel of the word חָוָה (khavah; BDB 1005 s.v. שָׁחָה); it means “to prostrate oneself, to cause oneself to be low to the ground.” In the OT it is frequently translated “to worship” because that is usually why the individual would kneel down and then put his or her forehead to the ground at the knees. But the word essentially means “to bow down to the ground.” Here “worship” (although employed by several English translations, cf. KJV, NASB, NIV, NRSV, CEV) conveys more than what is taking place – although Job’s response is certainly worshipful. See G. I. Davies, “A Note on the Etymology of histah^awah,” VT 29 (1979): 493-95; and J. A. Emerton, “The Etymology of histah^awah,” OTS (1977): 41-55.

[1:21]  ⁵ tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”

[1:21]  ⁶ sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”

[1:21]  ⁷ tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.

[1:21]  ⁸ sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.

[2:7]  ⁹ tn The verb is נָכָה (nakhah, “struck, smote”); it can be rendered in this context as “afflicted.”

[2:7]  ¹⁰ sn The general consensus is that Job was afflicted with a leprosy known as elephantiasis, named because the rough skin and the swollen limbs are animal-like. The Hebrew word שְׁחִין (shÿkhin, “boil”) can indicate an ulcer as well. Leprosy begins with such, but so do other diseases. Leprosy normally begins in the limbs and spreads, but Job was afflicted everywhere at once. It may be some other disease also characterized by such a malignant ulcer. D. J. A. Clines has a thorough bibliography on all the possible diseases linked to this description (Job [WBC], 48). See also HALOT 1460 s.v. שְׁחִין.

[2:7]  ¹¹ tn Heb “crown.”

[2:8]  ¹² tn The verb גָּרַד (garad) is a hapax legomenon (only occurring here). Modern Hebrew has retained a meaning “to scrape,” which is what the cognate Syriac and Arabic indicate. In the Hitpael it would mean “scrape himself.”

[2:8]  ¹³ sn The disease required constant attention. The infection and pus had to be scraped away with a piece of broken pottery in order to prevent the spread of the infection. The skin was so disfigured that even his friends did not recognize him (2:12). The book will add that the disease afflicted him inwardly, giving him a foul breath and a loathsome smell (19:17, 20). The sores bred worms; they opened and ran, and closed and tightened (16:8). He was tormented with dreams (7:14). He felt like he was choking (7:14). His bones were racked with burning pain (30:30). And he was not able to rise from his place (19:18). The disease was incurable; but it would last for years, leaving the patient longing for death.

[2:8]  ¹⁴ tn The construction uses the disjunctive vav (ו) with the independent pronoun with the active participle. The construction connects this clause with what has just been said, making this a circumstantial clause.

[2:8]  ¹⁵ sn Among the ashes. It is likely that the “ashes” refers to the place outside the city where the rubbish was collected and burnt, i.e., the ash-heap (cf. CEV). This is the understanding of the LXX, which reads “dung-hill outside the city.”

[2:9]  ¹⁶ tn The versions have some information here that is interesting, albeit fanciful. The Targum calls her “Dinah.” The LXX has “when a long time had passed.” But the whole rendering of the LXX is paraphrastic: “How long will you hold out, saying, ‘Behold, I wait yet a little while, expecting the hope of my deliverance?’ for behold, your memorial is abolished from the earth, even your sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows, and you yourself sit down to spend the night in the open air among the corruption of worms, and I am a wanderer and a servant from place to place and house to house, waiting for the setting sun, that I may rest from my labors and pains that now beset me, but say some word against the Lord and die.”

[2:9]  ¹⁷ sn See R. D. Moore, “The Integrity of Job,” CBQ 45 (1983): 17-31. The reference of Job’s wife to his “integrity” could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God.

[2:9]  ¹⁸ tn The verb is literally בָּרַךְ, (barakh, “bless”). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb קִלֵּל (qillel, “curse”). If Job’s wife had meant that he was trying to justify himself rather than God, “bless God” might be translated “speak well of God,” the resolution accepted by God in 42:7-8 following Job’s double confession of having spoken wrongly of God (40:3-5; 42:1-6).

[2:9]  sn The church fathers were quick to see here again the role of the wife in the temptation – she acts as the intermediary between Satan and Job, pressing the cause for him. However, Job’s wife has been demonized falsely. Job did not say that she was a foolish woman, only that she was speaking like one of them (2:10). Also, Job did not exclude her from sharing in his suffering (“should we receive”). He evidently recognized that her words were the result of her personal loss and pain as well as the desire to see her husband’s suffering ended. When God gave instructions for the restoration of Job’s friends because of their foolish words (42:7-9), no mention is made of any need for Job’s wife to be restored.

[2:9]  ¹⁹ tn The imperative with the conjunction in this expression serves to express the certainty that will follow as the result or consequence of the previous imperative (GKC 324-25 §110.f).

[2:10]  ²⁰ tn Heb “he said to her.”

[2:10]  ²¹ tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.

[2:10]  ²² tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”

[2:10]  ²³ tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.

[2:10]  ²⁴ tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.

[2:10]  ²⁵ tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).

[2:10]  sn The Hebrew words טוֹב (tov, “good”) and רַע (ra’, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life.

[2:10]  ²⁶ tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.

[147:3]  ²⁷ tn Heb “the one who heals.”

[5:3]  ²⁸ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:5]  ²⁹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ³⁰ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:35]  ³¹ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[8:36]  ³² sn A quotation from Ps 44:22.

[8:37]  ³³ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ³⁴ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:2]  ³⁵ tn Grk “for the law of the Spirit of life.”

[8:2]  ³⁶ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:12]  ³⁷ 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]  ³⁸ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:9]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

[1:2]  ⁴⁵ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:1]  ⁴⁶ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) 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.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴⁸ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[1:6]  ⁴⁹ tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, sÿvivotayv).” This repetition is designed for a rhetorical purpose – to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).

[1:6]  ⁵⁰ tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use).