Ayub 6:9

6:9 And that God would be willing ¹  to crush me,

that he would let loose ²  his hand

and ³  kill me. ⁴ 

Ayub 6:2

6:2 “Oh, ⁵  if only my grief ⁶  could be weighed, ⁷ 

and my misfortune laid ⁸  on the scales too! ⁹ 

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ¹⁰  Stephen was shed, ¹¹  I myself was standing nearby, approving, ¹²  and guarding the cloaks ¹³  of those who were killing him.’ ¹⁴ 

Yesaya 57:1

57:1 The godly ¹⁵  perish,

but no one cares. ¹⁶ 

Honest people disappear, ¹⁷ 

when no one ¹⁸  minds ¹⁹ 

that the godly ²⁰  disappear ²¹  because of ²²  evil. ²³ 

[6:9]  ¹ tn The verb יָאַל (ya’al) in the Hiphil means “to be willing, to consent, to decide.” It is here the jussive followed by the dependent verb with a (ו) vav: “that God would be willing and would crush me” means “to crush me.” Gesenius, however, says that the conjunction introduces coordination rather than subordination; he says the principal idea is introduced in the second verb, the first verb containing the definition of the manner of the action (see GKC 386 §120.d).

[6:9]  ² tn The verb is used for loosening shoe straps in Isa 58:6, and of setting prisoners free in Pss 105:20 and 146:7. Job thinks that God’s hand has been restrained for some reason, and so desires that God be free to destroy him.

[6:9]  ³ tn The final verb is an imperfect (or jussive) following the jussive (of נָתַר, natar); it thus expresses the result (“and then” or “so that”) or the purpose (“in order that”). Job longs for death, but it must come from God.

[6:9]  ⁴ tn Heb “and cut me off.” The LXX reads this verse as “Let the Lord begin and wound me, but let him not utterly destroy me.” E. Dhorme (Job, 81) says the LXX is a paraphrase based on a pun with “free hand.” Targum Job has, “God has begun to make me poor; may he free his hand and make me rich,” apparently basing the reading on a metaphorical interpretation.

[6:2]  ⁵ tn The conjunction לוּ (lu, “if, if only”) introduces the wish – an unrealizable wish – with the Niphal imperfect.

[6:2]  ⁶ tn Job pairs כַּעְסִי (ka’si, “my grief”) and הַיָּתִי (hayyati, “my misfortune”). The first word, used in Job 4:2, refers to Job’s whole demeanor that he shows his friends – the impatient and vexed expression of his grief. The second word expresses his misfortune, the cause of his grief. Job wants these placed together in the balances so that his friends could see the misfortune is greater than the grief. The word for “misfortune” is a Kethib-Qere reading. The two words have essentially the same meaning; they derive from the verb הָוַה (havah, “to fall”) and so mean a misfortune.

[6:2]  ⁷ tn The Qal infinitive absolute is here used to intensify the Niphal imperfect (see GKC 344-45 §113.w). The infinitive absolute intensifies the wish as well as the idea of weighing.

[6:2]  ⁸ tn The third person plural verb is used here; it expresses an indefinite subject and is treated as a passive (see GKC 460 §144.g).

[6:2]  ⁹ tn The adverb normally means “together,” but it can also mean “similarly, too.” In this verse it may not mean that the two things are to be weighed together, but that the whole calamity should be put on the scales (see A. B. Davidson, Job, 43).

[22:20]  ¹⁰ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ¹¹ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ¹² tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ¹³ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ¹⁴ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[57:1]  ¹⁵ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ¹⁶ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ¹⁷ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ¹⁸ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ¹⁹ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ²⁰ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ²¹ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ²² tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ²³ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.