1 Raja-raja 19:3
Konteks19:3 Elijah was afraid, 1 so he got up and fled for his life to Beer Sheba in Judah. He left his servant there,
Bilangan 11:15
Konteks11:15 But if you are going to deal 2 with me like this, then kill me immediately. 3 If I have found favor in your sight then do not let me see my trouble.” 4
Bilangan 11:2
Konteks11:2 When the people cried to Moses, he 5 prayed to the Lord, and the fire died out. 6
Kisah Para Rasul 2:11
Konteks2:11 both Jews and proselytes, 7 Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” 8
Ayub 3:20-22
Konteks3:20 “Why does God 10 give 11 light to one who is in misery, 12
and life to those 13 whose soul is bitter,
3:21 to 14 those who wait 15 for death that 16 does not come,
and search for it 17
more than for hidden treasures,
3:22 who rejoice 18 even to jubilation, 19
and are exultant 20 when 21 they find the grave? 22
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. 23
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! 24
20:16 May that man be like the cities 25
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. 26
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. 27
Yunus 4:3
Konteks4:3 So now, Lord, kill me instead, 28 because I would rather die than live!” 29
Yunus 4:8
Konteks4:8 When the sun began to shine, God sent 30 a hot 31 east wind. So the sun beat down 32 on Jonah’s head, and he grew faint. So he despaired of life, 33 and said, “I would rather die than live!” 34
Filipi 1:21-24
Konteks1:21 For to me, living is Christ and dying is gain. 1:22 Now if I am to go on living in the body, 35 this will mean productive work 36 for me, yet I don’t know which I prefer: 37 1:23 I feel torn between the two, 38 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 39 in the body. 40
[19:3] 1 tc The MT has “and he saw,” but some medieval Hebrew
[11:15] 2 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] 3 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] 4 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.
[11:2] 6 sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the
[2:11] 7 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
[2:11] 8 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.
[3:20] 9 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] 10 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[3:20] 11 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] 12 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] 13 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] 14 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] 15 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] 16 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] 17 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] 18 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] 19 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] 20 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] 21 tn The particle could be “when” or “because” in this verse.
[3:22] 22 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.
[20:14] 23 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] 24 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] 25 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] 26 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] 27 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] 28 tn Heb “take my life from me.”
[4:3] 29 tn Heb “better my death than my life.”
[4:8] 30 tn Or “appointed.” See preceding note on v. 7.
[4:8] 31 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] 32 tn Heb “attacked” or “smote.”
[4:8] 33 tn Heb “he asked his soul to die.”
[4:8] 34 tn Heb “better my death than my life.”
[4:8] sn Jonah repeats his assessment, found also in 4:3.
[1:22] 36 tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).
[1:22] 37 tn Grk “what I shall prefer.” The Greek verb αἱρέω (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).
[1:22] sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.
[1:23] 38 tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.
[1:24] 39 tn Grk “But to remain in the flesh is more necessary for you.”
