Mazmur 56:8

56:8 You keep track of my misery. ¹ 

Put my tears in your leather container! ² 

Are they not recorded in your scroll? ³ 

Mazmur 116:3

116:3 The ropes of death tightened around me, ⁴ 

the snares ⁵  of Sheol confronted me.

I was confronted ⁶  with trouble and sorrow.

Mazmur 116:2

116:2 and listened to me. ⁷ 

As long as I live, I will call to him when I need help. ⁸ 

1 Samuel 16:12

16:12 So Jesse had him brought in. ⁹  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!”

1 Samuel 16:2

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ¹⁰  and say, ‘I have come to sacrifice to the Lord.’

Kisah Para Rasul 20:5

20:5 These had gone on ahead ¹¹  and were waiting for us in Troas. ¹² 

Ayub 16:20

16:20 My intercessor is my friend ¹³ 

as my eyes pour out ¹⁴  tears to God;

Ibrani 5:7

5:7 During his earthly life ¹⁵  Christ ¹⁶  offered ¹⁷  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

[56:8]  ¹ tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”

[56:8]  ² tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.

[56:8]  ³ tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).

[116:3]  ⁴ tn Heb “surrounded me.”

[116:3]  ⁵ tn The Hebrew noun מצר (“straits; distress”) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. מֵצַר, “the straits of Sheol”; NIV “the anguish of the grave”; NRSV “the pangs of Sheol”). However, HALOT 624 s.v. מֵצַר suggests an emendation to מְצָדֵי (mÿtsadey, “snares of”), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with “ropes” in the preceding line.

[116:3]  ⁶ tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.

[116:2]  ⁷ tn Heb “because he turned his ear to me.”

[116:2]  ⁸ tn Heb “and in my days I will cry out.”

[16:12]  ⁹ tn Heb “and he sent and brought him.”

[16:2]  ¹⁰ tn Heb “in your hand.”

[20:5]  ¹¹ tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:5]  ¹² sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[16:20]  ¹³ tn The first two words of this verse are problematic: מְלִיצַי רֵעָי (mÿlitsay re’ay, “my scorners are my friends”). The word מֵלִיץ (melits), from or related to the word for “scorner” (לִיץ, lits) in wisdom literature especially, can also mean “mediator” (Job 33:23), “interpreter” (Gen 42:23). This gives the idea that “scorn” has to do with the way words are used. It may be that the word here should have the singular suffix and be taken as “my spokesman.” This may not be from the same root as “scorn” (see N. H. Richardson, “Some Notes on lis and Its Derivatives,” VT 5 [1955]: 434-36). This is the view of the NIV, NJPS, JB, NAB, as well as a number of commentators. The idea of “my friends are scorners” is out of place in this section, unless taken as a parenthesis. Other suggestions are not convincing. The LXX has “May my prayer come to the Lord, and before him may my eye shed tears.” Some have tried to change the Hebrew to fit this. The word “my friends” also calls for some attention. Instead of a plural noun suffix, most would see it as a singular, a slight vocalic change. But others think it is not the word “friend.” D. J. A. Clines accepts the view that it is not “friends” but “thoughts” (רֵעַ, rea’). E. Dhorme takes it as “clamor,” from רוּעַ (rua’) and so interprets “my claimant word has reached God.” J. B. Curtis tries “My intercessor is my shepherd,” from רֹעִי (ro’i). See “On Job’s Witness in Heaven,” JBL 102 [1983]: 549-62.

[16:20]  ¹⁴ tn The Hebrew verb means “to drip; to stream; to flow”; the expression is cryptic, but understandable: “my eye flows [with tears as I cry out] to God.” But many suggestions have been made for this line too. Driver suggested in connection with cognate words that it be given the meaning “sleepless” (JTS 34 [1933]: 375-85), but this would also require additional words for a smooth reading. See also E. A. Speiser, “The Semantic Range of dalapu,” JCS 5 (1951): 64-66, for the Akkadian connection. But for the retention of “dripping eyes” based on the Talmudic use, see J. C. Greenfield, “Lexicographical Notes I,” HUCA 29 (1958): 203-28.

[5:7]  ¹⁵ tn Grk “in the days of his flesh.”

[5:7]  ¹⁶ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹⁷ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.