Nehemia 5:15
Konteks5:15 But the former governors who preceded me had burdened the people and had taken food and wine from them, in addition to 1 forty shekels of silver. Their associates were also domineering over the people. But I did not behave in this way, due to my fear of God.
Kejadian 42:18
Konteks42:18 On the third day Joseph said to them, “Do as I say 2 and you will live, 3 for I fear God. 4
Keluaran 18:21
Konteks18:21 But you choose 5 from the people capable men, 6 God-fearing, 7 men of truth, 8 those who hate bribes, 9 and put them over the people 10 as rulers 11 of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
Keluaran 18:2
Konteks18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back,
1 Samuel 23:3
Konteks23:3 But David’s men said to him, “We are afraid while we are still here in Judah! What will it be like if we go to Keilah against the armies of the Philistines?”
1 Samuel 23:1
Konteks23:1 They told David, “The Philistines are fighting in Keilah and are looting the threshing floors.”
Kisah Para Rasul 18:3
Konteks18:3 and because he worked at the same trade, he stayed with them and worked with them 12 (for they were tentmakers 13 by trade). 14
Kisah Para Rasul 18:12
Konteks18:12 Now while Gallio 15 was proconsul 16 of Achaia, 17 the Jews attacked Paul together 18 and brought him before the judgment seat, 19
Ayub 1:1
KonteksI. The Prologue (1:1-2:13)
Job’s Good Life 201:1 21 There was a man 22 in the land of Uz 23 whose 24 name was Job. 25 And that man was pure 26 and upright, 27 one who feared God and turned away from evil. 28
Yesaya 33:5-6
Konteksindeed, 30 he lives in heaven; 31
he fills Zion with justice and fairness.
33:6 He is your constant source of stability; 32
he abundantly provides safety and great wisdom; 33
he gives all this to those who fear him. 34
[5:15] 1 tc The Hebrew term אַחַר (’akhar) is difficult here. It normally means “after,” but that makes no sense here. Some scholars emend it to אַחַד (’akhad) and supply the word “day,” which yields the sense “daily.” Cf. TEV “40 silver coins a day for food and wine.”
[42:18] 3 tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.
[42:18] 4 sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.
[18:21] 5 tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah) – “and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.
[18:21] 6 tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.
[18:21] 7 tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.
[18:21] 8 tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.
[18:21] 9 tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.
[18:21] 10 tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.
[18:21] 11 sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.
[18:3] 12 tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.
[18:3] 13 tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
[18:3] 14 sn This is a parenthetical note by the author.
[18:12] 15 sn Gallio was proconsul of Achaia from
[18:12] 16 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 17 sn Achaia was a Roman province created in 146
[18:12] 18 tn Grk “with one accord.”
[18:12] 19 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.
[18:12] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.
[1:1] 20 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] 21 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] 22 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] 23 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] 24 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] 25 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] 26 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] 27 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] 28 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
[33:5] 29 tn Or “elevated”; NCV, NLT “is very great.”
[33:5] 30 tn Or “for” (KJV, NASB, NIV).
[33:5] 31 tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”
[33:6] 32 tn Heb “and he is the stability of your times.”
[33:6] 33 tn Heb “a rich store of deliverance, wisdom, and knowledge.”
[33:6] 34 tn Heb “the fear of the Lord, it is his treasure.”
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