Ayub 32:8

32:8 But it is a spirit in people,

the breath ¹  of the Almighty,

that makes them understand.

Ayub 32:18

32:18 For I am full of words,

and the spirit within me ²  constrains me. ³ 

Mikha 3:8

3:8 But I ⁴  am full of the courage that the Lord’s Spirit gives,

and have a strong commitment to justice. ⁵ 

This enables me to confront Jacob with its rebellion,

and Israel with its sin. ⁶ 

Lukas 1:17

1:17 And he will go as forerunner before the Lord ⁷  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ⁸  to make ready for the Lord a people prepared for him.”

Lukas 1:1

Explanatory Preface

1:1 Now ⁹  many have undertaken to compile an account ¹⁰  of the things ¹¹  that have been fulfilled ¹²  among us,

Kolose 2:4

2:4 I say this so that no one will deceive you through arguments ¹³  that sound reasonable. ¹⁴ 

[32:8]  ¹ tn This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.

[32:18]  ² tn Heb “the spirit of my belly.”

[32:18]  ³ tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot withhold himself any longer.

[3:8]  ⁴ sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the Lord in the preceding verses.

[3:8]  ⁵ tn Heb “am full of power, the Spirit of the Lord, and justice and strength.” The appositional phrase “the Spirit of the Lord” explains the source of the prophet’s power. The phrase “justice and strength” is understood here as a hendiadys, referring to the prophet’s strong sense of justice.

[3:8]  ⁶ tn Heb “to declare to Jacob his rebellion and to Israel his sin.” The words “this enables me” are supplied in the translation for clarification.

[1:17]  ⁷ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ⁸ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:1]  ⁹ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ¹⁰ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ¹¹ tn Or “events.”

[1:1]  ¹² tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[2:4]  ¹³ tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”

[2:4]  ¹⁴ sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.