Ayub 42:3-6

42:3 you asked, ¹ 

‘Who is this who darkens counsel

without knowledge?’

But ²  I have declared without understanding ³ 

things too wonderful for me to know. ⁴ 

42:4 You said, ⁵ 

‘Pay attention, and I will speak;

I will question you, and you will answer me.’

42:5 I had heard of you by the hearing of the ear,

but now my eye has seen you. ⁶ 

42:6 Therefore I despise myself, ⁷ 

and I repent in dust and ashes!

Mazmur 73:22

73:22 I was ignorant ⁸  and lacked insight; ⁹ 

I was as senseless as an animal before you. ¹⁰ 

Yesaya 6:5

6:5 I said, “Too bad for me! I am destroyed, ¹¹  for my lips are contaminated by sin, ¹²  and I live among people whose lips are contaminated by sin. ¹³  My eyes have seen the king, the Lord who commands armies.” ¹⁴ 

Roma 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ¹⁵  so that you may not be conceited: A partial hardening has happened to Israel ¹⁶  until the full number ¹⁷  of the Gentiles has come in.

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Kolose 3:18

Exhortation to Households

3:18 Wives, submit to your ¹⁸  husbands, as is fitting in the Lord.

Kolose 1:2

1:2 to the saints, the faithful ¹⁹  brothers and sisters ²⁰  in Christ, at Colossae. Grace and peace to you ²¹  from God our Father! ²² 

Yakobus 1:5

1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

[42:3]  ¹ tn The expression “you asked” is added here to clarify the presence of the line to follow. Many commentators delete it as a gloss from Job 38:2. If it is retained, then Job has to be recalling God’s question before he answers it.

[42:3]  ² tn The word לָכֵן (lakhen) is simply “but,” as in Job 31:37.

[42:3]  ³ tn Heb “and I do not understand.” The expression serves here in an adverbial capacity. It also could be subordinated as a complement: “I have declared [things that] I do not understand.”

[42:3]  ⁴ tn The last clause is “and I do not know.” This is also subordinated to become a dependent clause.

[42:4]  ⁵ tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.

[42:5]  ⁶ sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.

[42:6]  ⁷ tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).

[73:22]  ⁸ tn Or “brutish, stupid.”

[73:22]  ⁹ tn Heb “and I was not knowing.”

[73:22]  ¹⁰ tn Heb “an animal I was with you.”

[6:5]  ¹¹ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ¹² tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ¹³ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ¹⁴ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[11:25]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ¹⁶ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ¹⁷ tn Grk “fullness.”

[3:18]  ¹⁸ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[1:2]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “Grace to you and peace.”

[1:2]  ²² 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.