Bilangan 11:15
Konteks11:15 But if you are going to deal 1 with me like this, then kill me immediately. 2 If I have found favor in your sight then do not let me see my trouble.” 3
Bilangan 11:1
Konteks11:1 4 When the people complained, 5 it displeased 6 the Lord. When the Lord heard 7 it, his anger burned, 8 and so 9 the fire of the Lord 10 burned among them and consumed some of the outer parts of the camp.
Kisah Para Rasul 19:4
Konteks19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, 11 that is, in Jesus.”
Ayub 3:20-22
Konteks3:20 “Why does God 13 give 14 light to one who is in misery, 15
and life to those 16 whose soul is bitter,
3:21 to 17 those who wait 18 for death that 19 does not come,
and search for it 20
more than for hidden treasures,
3:22 who rejoice 21 even to jubilation, 22
and are exultant 23 when 24 they find the grave? 25
Ayub 7:15-16
Konteks7:15 so that I 26 would prefer 27 strangling, 28
and 29 death 30 more 31 than life. 32
7:16 I loathe 33 it; 34 I do not want to live forever;
leave me alone, 35 for my days are a vapor! 36
Ayub 14:13
Konteks14:13 “O that 37 you would hide me in Sheol, 38
and conceal me till your anger has passed! 39
O that you would set me a time 40
and then remember me! 41
Yeremia 20:14-18
Konteks20:14 Cursed be the day I was born!
May that day not be blessed when my mother gave birth to me. 42
20:15 Cursed be the man
who made my father very glad
when he brought him the news
that a baby boy had been born to him! 43
20:16 May that man be like the cities 44
that the Lord destroyed without showing any mercy.
May he hear a cry of distress in the morning
and a battle cry at noon.
20:17 For he did not kill me before I came from the womb,
making my pregnant mother’s womb my grave forever. 45
20:18 Why did I ever come forth from my mother’s womb?
All I experience is trouble and grief,
and I spend my days in shame. 46
Yunus 4:3
Konteks4:3 So now, Lord, kill me instead, 47 because I would rather die than live!” 48
Yunus 4:8
Konteks4:8 When the sun began to shine, God sent 49 a hot 50 east wind. So the sun beat down 51 on Jonah’s head, and he grew faint. So he despaired of life, 52 and said, “I would rather die than live!” 53
Filipi 1:23-25
Konteks1:23 I feel torn between the two, 54 because I have a desire to depart and be with Christ, which is better by far, 1:24 but it is more vital for your sake that I remain 55 in the body. 56 1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress 57 and joy in the faith, 58
[11:15] 1 tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.
[11:15] 2 tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.
[11:15] 3 tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.
[11:1] 4 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
[11:1] 5 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
[11:1] 6 tn Heb “it was evil in the ears of the
[11:1] 7 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 8 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
[11:1] 9 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
[11:1] 10 sn The “fire of the
[19:4] 11 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
[3:20] 12 sn Since he has survived birth, Job wonders why he could not have died a premature death. He wonders why God gives light and life to those who are in misery. His own condition throws gloom over life, and so he poses the question first generally, for many would prefer death to misery (20-22); then he comes to the individual, himself, who would prefer death (23). He closes his initial complaint with some depictions of his suffering that afflicts him and gives him no rest (24-26).
[3:20] 13 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[3:20] 14 tn The verb is the simple imperfect, expressing the progressive imperfect nuance. But there is no formal subject to the verb, prompting some translations to make it passive in view of the indefinite subject (so, e.g., NAB, NIV, NRSV). Such a passive could be taken as a so-called “divine passive” by which God is the implied agent. Job clearly means God here, but he stops short of naming him (see also the note on “God” earlier in this verse).
[3:20] sn In vv. 11, 12, and 16 there was the first series of questions in which Job himself was in question. Now the questions are more general for all mankind – why should the sufferers in general have been afflicted with life?
[3:20] 15 sn In v. 10 the word was used to describe the labor and sorrow that comes from it; here the one in such misery is called the עָמֵל (’amel, “laborer, sufferer”).
[3:20] 16 tn The second colon now refers to people in general because of the plural construct מָרֵי נָפֶשׁ (mare nafesh, “those bitter of soul/life”). One may recall the use of מָרָה (marah, “bitter”) by Naomi to describe her pained experience as a poor widow in Ruth 1:20, or the use of the word to describe the bitter oppression inflicted on Israel by the Egyptians (Exod 1:14). Those who are “bitter of soul” are those whose life is overwhelmed with painful experiences and suffering.
[3:21] 17 tn The verse simply begins with the participle in apposition to the expressions in the previous verse describing those who are bitter. The preposition is added from the context.
[3:21] 18 tn The verb is the Piel participle of חָכָה (khakhah, “to wait for” someone; Yahweh is the object in Isa 8:17; 64:3; Ps 33:20). Here death is the supreme hope of the miserable and the suffering.
[3:21] 19 tn The verse simply has the form אֵין (’en, “there is not”) with a pronominal suffix and a conjunction – “and there is not it” or “and it is not.” The LXX and the Vulgate add a verb to explain this form: “and obtain it not.”
[3:21] 20 tn The parallel verb is now a preterite with a vav (ו) consecutive; it therefore has the nuance of a characteristic perfect or gnomic perfect – the English present tense.
[3:21] sn The verb חָפַר (khafar) means “to dig; to excavate.” It may have the accusative of the thing that is being sought (Exod 7:24); but here it is followed by a comparative min (מִן). The verse therefore describes the sufferers who excavate or dig the ground to find death, more than others who seek for treasure.
[3:22] 21 tn Here too the form is the participle in apposition “to him who is in misery” in v. 20. It continues the description of those who are destitute and would be delighted to die.
[3:22] 22 tn The Syriac has “and gather themselves together,” possibly reading גִּיל (gil, “rejoicing”) as גַּל (gal, “heap”). Some have tried to emend the text to make the word mean “heap” or “mound,” as in a funerary mound. While one could argue for a heap of stones as a funerary mound, the passage has already spoken of digging a grave, which would be quite different. And while such a change would make a neater parallelism in the verse, there is no reason to force such; the idea of “jubilation” fits the tenor of the whole verse easily enough and there is no reason to change it. A similar expression is found in Hos 9:1, which says, “rejoice not, O Israel, with jubilation.” Here the idea then is that these sufferers would rejoice “to the point of jubilation” at death.
[3:22] 23 tn This sentence also parallels an imperfect verb with the substantival participle of the first colon. It is translated as an English present tense.
[3:22] 24 tn The particle could be “when” or “because” in this verse.
[3:22] 25 sn The expression “when they find a grave” means when they finally die. The verse describes the relief and rest that the sufferer will obtain when the long-awaited death is reached.
[7:15] 26 tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But since Hebrew thought does not make such a distinction between body and soul, it is usually better to translate it with “person.” When a suffix is added to the word, then that pronoun would serve as the better translation, as here with “my soul” = “I” (meaning with every fiber of my being).
[7:15] 27 tn The verb בָּחַר (bakhar, “choose”) followed by the preposition בּ (bet) can have the sense of “prefer.”
[7:15] 28 tn The meaning of the term מַחֲנָק (makhanaq, “strangling”), a hapax legomenon, is clear enough; the verb חָנַק (khanaq) in the Piel means “to strangle” (Nah 2:13), and in the Niphal “to strangle oneself” (2 Sam 17:23). This word has tempted some commentators to take נֶפֶשׁ (nefesh) in a very restricted sense of “throat.”
[7:15] 29 tn The conjunction “and” is supplied in the translation. “Death” could also be taken in apposition to “strangling,” providing the outcome of the strangling.
[7:15] 30 tn This is one of the few words recognizable in the LXX: “You will separate life from my spirit, and yet keep my bones from death.”
[7:15] 31 tn The comparative min (מִן) after the verb “choose” will here have the idea of preferring something before another (see GKC 429-30 §133.b).
[7:15] 32 tn The word מֵעַצְמוֹתָי (me’atsmotay) means “more than my bones” (= life or being). The line is poetic; “bones” is often used in scripture metonymically for the whole living person, so there is no need here for conjectural emendation. Nevertheless, there have been several suggestions made. The simplest and most appealing for those who desire a change is the repointing to מֵעַצְּבוֹתָי (me’atsÿvotay, “my sufferings,” adopted by NAB, JB, Moffatt, Driver-Gray, E. Dhorme, H. H. Rowley, and others). Driver obtains this idea by positing a new word based on Arabic without changing the letters; it means “great” – but he has to supply the word “sufferings.”
[7:16] 33 tn E. Dhorme (Job, 107-8) thinks the idea of loathing or despising is problematic since there is no immediate object. He notes that the verb מָאַס (ma’as, “loathe”) is parallel to מָסַס (masas, “melt”) in the sense of “flow, drip” (Job 42:6). This would give the idea “I am fading away” or “I grow weaker,” or as Dhorme chooses, “I am pining away.”
[7:16] 34 tn There is no object for the verb in the text. But the most likely object would be “my life” from the last verse, especially since in this verse Job will talk about not living forever. Some have thought the object should be “death,” meaning that Job despised death more than the pains. But that is a forced meaning; besides, as H. H. Rowley points out, the word here means to despise something, to reject it. Job wanted death.
[7:16] 35 tn Heb “cease from me.” This construction means essentially “leave me in peace.”
[7:16] 36 tn This word הֶבֶל (hevel) is difficult to translate. It means “breath; puff of air; vapor” and then figuratively, “vanity.” Job is saying that his life is but a breath – it is brief and fleeting. Compare Ps 144:4 for a similar idea.
[14:13] 37 tn The optative mood is introduced here again with מִי יִתֵּן (mi yitten), literally, “who will give?”
[14:13] sn After arguing that man will die without hope, Job expresses his desire that there be a resurrection, and what that would mean. The ancients all knew that death did not bring existence to an end; rather, they passed into another place, but they continued to exist. Job thinks that death would at least give him some respite from the wrath of God; but this wrath would eventually be appeased, and then God would remember the one he had hidden in Sheol just as he remembered Noah. Once that happened, it would be possible that Job might live again.
[14:13] 38 sn Sheol in the Bible refers to the place where the dead go. But it can have different categories of meaning: death in general, the grave, or the realm of the departed spirits [hell]. A. Heidel shows that in the Bible when hell is in view the righteous are not there – it is the realm of the departed spirits of the wicked. When the righteous go to Sheol, the meaning is usually the grave or death. See chapter 3 in A. Heidel, The Gilgamesh Epic and the Old Testament Parallels.
[14:13] 39 tn The construction used here is the preposition followed by the infinitive construct followed by the subjective genitive, forming an adverbial clause of time.
[14:13] 40 tn This is the same word used in v. 5 for “limit.”
[14:13] 41 tn The verb זָכַר (zakhar) means more than simply “to remember.” In many cases, including this one, it means “to act on what is remembered,” i.e., deliver or rescue (see Gen 8:1, “and God remembered Noah”). In this sense, a prayer “remember me” is a prayer for God to act upon his covenant promises.
[20:14] 42 sn From the heights of exaltation, Jeremiah returns to the depths of despair. For similar mood swings in the psalms of lament compare Ps 102. Verses 14-18 are similar in tone and mood to Job 3:1-10. They are very forceful rhetorical ways of Job and Jeremiah expressing the wish that they had never been born.
[20:15] 43 tn Heb “Cursed be the man who brought my father the news saying, ‘A son, a male, has been born to you,’ making glad his joy.” This verse has been restructured for English stylistic purposes.
[20:15] sn The birth of a child was an occasion of great joy. This was especially true if the child was a boy because it meant the continuance of the family line and the right of retention of the family property. See Ruth 4:10, 13-17.
[20:16] 44 sn The cities alluded to are Sodom and Gomorrah and the cities of the Jordan plain which had become proverbial for their wickedness and for the destruction that the
[20:17] 45 tn Heb “because he did not kill me from the womb so my mother might be to me for my grave and her womb eternally pregnant.” The sentence structure has been modified and the word “womb” moved from the last line to the next to the last line for English stylistic purposes and greater clarity.
[20:18] 46 tn Heb “Why did I come forth from the womb to see [= so that I might see] trouble and grief and that my days might be consumed in shame.”
[4:3] 47 tn Heb “take my life from me.”
[4:3] 48 tn Heb “better my death than my life.”
[4:8] 49 tn Or “appointed.” See preceding note on v. 7.
[4:8] 50 tc The MT adjective חֲרִישִׁית (kharishit, “autumnal”) is a hapax legomenon with an unclear meaning (BDB 362 s.v. חֲרִישִׁי); therefore, the BHS editors propose a conjectural emendation to the adjective חֲרִיפִית (kharifit, “autumnal”) from the noun חֹרֶף (khoref, “autumn”; see BDB 358 s.v. חרֶף). However, this emendation would also create a hapax legomenon and it would be no more clear than relating the MT’s חֲרִישִׁית to I חָרַשׁ (kharash, “to plough” [in autumn harvest]).
[4:8] tn Heb “autumnal” or “sultry.” The adjective חֲרִישִׁית is a hapax legomenon whose meaning is unclear; it might mean “autumnal” (from I חָרַשׁ, kharash; “to plough” [in the autumn harvest-time]), “silent” = “sultry” (from IV. חרשׁ, “to be silent”; BDB 362 s.v. חֲרִישִׁי). The form חֲרִישִׁית might be an alternate spelling of חֲרִיסִית (kharisit) from the noun חֶרֶס (kheres, “sun”) and so mean “hot” (BDB 362 s.v.).
[4:8] 51 tn Heb “attacked” or “smote.”
[4:8] 52 tn Heb “he asked his soul to die.”
[4:8] 53 tn Heb “better my death than my life.”
[4:8] sn Jonah repeats his assessment, found also in 4:3.
[1:23] 54 tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.
[1:24] 55 tn Grk “But to remain in the flesh is more necessary for you.”
[1:25] 57 tn Grk “for your progress.”
[1:25] 58 sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.
