Ayub 4:2

4:2 “If someone ¹  should attempt ²  a word with you,

will you be impatient? ³ 

But who can refrain from speaking ⁴ ?

Yeremia 6:11

6:11 I am as full of anger as you are, Lord, ⁵ 

I am tired of trying to hold it in.”

The Lord answered, ⁶ 

“Vent it, then, ⁷  on the children who play in the street

and on the young men who are gathered together.

Husbands and wives are to be included, ⁸ 

as well as the old and those who are advanced in years.

Amos 3:8

3:8 A lion has roared! ⁹  Who is not afraid?

The sovereign Lord has spoken! Who can refuse to prophesy? ¹⁰ 

Kisah Para Rasul 4:20

4:20 for it is impossible ¹¹  for us not to speak about what we have seen and heard.”

[4:2]  ¹ tn The verb has no expressed subject, and so may be translated with “one” or “someone.”

[4:2]  ² tn The Piel perfect is difficult here. It would normally be translated “has one tried (words with you)?” Most commentaries posit a conditional clause, however.

[4:2]  ³ tn The verb means “to be weary.” But it can have the extended sense of being either exhausted or impatient (see v. 5). A. B. Davidson (Job, 29) takes it in the sense of “will it be too much for you?” There is nothing in the sentence that indicates this should be an interrogative clause; it is simply an imperfect. But in view of the juxtaposition of the first part, this seems to make good sense. E. Dhorme (Job, 42) has “Shall we address you? You are dejected.”

[4:2]  ⁴ tn The construction uses a noun with the preposition: “and to refrain with words – who is able?” The Aramaic plural of “words” (מִלִּין, millin) occurs 13 times in Job, with the Hebrew plural ten times. The commentaries show that Eliphaz’s speech had a distinctly Aramaic coloring to it.

[6:11]  ⁵ tn Heb “I am full of the wrath of the Lord.”

[6:11]  ⁶ tn These words are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity.

[6:11]  ⁷ tn Heb “Pour it out.”

[6:11]  ⁸ tn Heb “are to be captured.”

[3:8]  ⁹ sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action.

[3:8]  ¹⁰ sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.

[4:20]  ¹¹ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.