Ayub 16:11

16:11 God abandons me to evil ¹  men, ² 

and throws ³  me into the hands of wicked men.

Ayub 16:1

Job’s Reply to Eliphaz ⁴ 

16:1 Then Job replied:

1 Samuel 17:46

17:46 This very day the Lord will deliver you into my hand! I will strike you down and cut off your head. This day I will give the corpses of the Philistine army to the birds of the sky and the wild animals of the land. Then all the land will realize that Israel has a God

1 Samuel 24:18

24:18 You have explained today how you have treated me well. The Lord delivered me into your hand, but you did not kill me.

1 Samuel 26:8

26:8 Abishai said to David, “Today God has delivered your enemy into your hands. Now let me drive the spear ⁵  right through him into the ground with one swift jab! ⁶  A second jab won’t be necessary!”

Yesaya 22:22

22:22 I will place the key ⁷  to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it.

Roma 11:32

11:32 For God has consigned all people to disobedience so that he may show mercy to them all. ⁸ 

Wahyu 3:7

To the Church in Philadelphia

3:7 “To ⁹  the angel of the church in Philadelphia write the following: ¹⁰ 

“This is the solemn pronouncement of ¹¹  the Holy One, the True One, who holds the key of David, who opens doors ¹²  no one can shut, and shuts doors ¹³  no one can open:

[16:11]  ¹ tn The word עֲוִיל (’avil) means “child,” and this cannot be right here. If it is read as עַוָּל (’avval) as in Job 27:7 it would be the unrighteous.

[16:11]  ² sn Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. 30.

[16:11]  ³ tn The word יִרְטֵנִי (yirteni) does not derive from the root רָטָה (ratah) as would fit the pointing in the MT, but from יָרַט (yarat), cognate to Arabic warrata, “to throw; to hurl.” E. Dhorme (Job, 236) thinks that since the normal form would have been יִירְטֵנִי (yirÿteni), it is probable that one of the yods (י) would have affected the word עֲוִיל (’avil) – but that does not make much sense.

[16:1]  ⁴ sn In the next two chapters we have Job’s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2-5 he dismisses the consolation his friends offered; in vv. 6-17 he laments that he is abandoned by God and man; in 16:8–17:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death.

[26:8]  ⁵ tn Here “the spear” almost certainly refers to Saul’s own spear, which according to the previous verse was stuck into the ground beside him as he slept. This is reflected in a number of English versions: TEV, CEV “his own spear”; NLT “that spear.” Cf. NIV, NCV “my spear,” in which case Abishai refers to his own spear rather than Saul’s, but this is unlikely since (1) Abishai would probably not have carried a spear along since such a weapon would be unwieldy when sneaking into the enemy camp; and (2) this would not explain the mention of Saul’s own spear stuck in the ground beside him in the previous verse.

[26:8]  ⁶ tn Heb “let me strike him with the spear and into the ground one time.”

[22:22]  ⁷ sn This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator’s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422.

[11:32]  ⁸ tn Grk “to all”; “them” has been supplied for stylistic reasons.

[3:7]  ⁹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ¹⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ¹¹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:7]  ¹² tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ¹³ tn See the note on the word “door” earlier in this verse.