Job 6:2-4

6:2 “Oh, ¹  if only my grief ²  could be weighed, ³ 

and my misfortune laid ⁴  on the scales too! ⁵ 

6:3 But because it is heavier ⁶  than the sand ⁷  of the sea,

that is why my words have been wild. ⁸ 

6:4 For the arrows ⁹  of the Almighty ¹⁰  are within me;

my spirit ¹¹  drinks their poison; ¹² 

God’s sudden terrors ¹³  are arrayed ¹⁴  against me.

Psalms 88:1-7

Psalm 88 ¹⁵ 

A song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; ¹⁶  a well-written song ¹⁷  by Heman the Ezrachite.

88:1 O Lord God who delivers me! ¹⁸ 

By day I cry out

and at night I pray before you. ¹⁹ 

88:2 Listen to my prayer! ²⁰ 

Pay attention ²¹  to my cry for help!

88:3 For my life ²²  is filled with troubles

and I am ready to enter Sheol. ²³ 

88:4 They treat me like ²⁴  those who descend into the grave. ²⁵ 

I am like a helpless man, ²⁶ 

88:5 adrift ²⁷  among the dead,

like corpses lying in the grave,

whom you remember no more,

and who are cut off from your power. ²⁸ 

88:6 You place me in the lowest regions of the pit, ²⁹ 

in the dark places, in the watery depths.

88:7 Your anger bears down on me,

and you overwhelm me with all your waves. (Selah)

Psalms 88:14-16

88:14 O Lord, why do you reject me,

and pay no attention to me? ³⁰ 

88:15 I am oppressed and have been on the verge of death since my youth. ³¹ 

I have been subjected to your horrors and am numb with pain. ³² 

88:16 Your anger overwhelms me; ³³ 

your terrors destroy me.

Psalms 116:3

116:3 The ropes of death tightened around me, ³⁴ 

the snares ³⁵  of Sheol confronted me.

I was confronted ³⁶  with trouble and sorrow.

Isaiah 53:3

53:3 He was despised and rejected by people, ³⁷ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ³⁸ 

he was despised, and we considered him insignificant. ³⁹ 

Isaiah 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ⁴⁰ 

he will see descendants and enjoy long life, ⁴¹ 

and the Lord’s purpose will be accomplished through him.

Romans 8:32

8:32 Indeed, he who ⁴²  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Romans 8:2

8:2 For the law of the life-giving Spirit ⁴³  in Christ Jesus has set you ⁴⁴  free from the law of sin and death.

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁴⁵  minds ⁴⁶  as expressed through ⁴⁷  your evil deeds,

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ⁴⁸  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁴⁹ 

Galatians 3:1

Justification by Law or by Faith?

3:1 You ⁵⁰  foolish Galatians! Who has cast a spell ⁵¹  on you? Before your eyes Jesus Christ was vividly portrayed ⁵²  as crucified!

Galatians 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ⁵³  again with Barnabas, taking Titus along too.

Galatians 3:18

3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ⁵⁴  it to Abraham through the promise.

[6:2]  ¹ tn The conjunction לוּ (lu, “if, if only”) introduces the wish – an unrealizable wish – with the Niphal imperfect.

[6:2]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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).

[6:3]  ⁶ tn E. Dhorme (Job, 76) notes that כִּי־עַתָּה (ki ’attah) has no more force than “but”; and that the construction is the same as in 17:4; 20:19-21; 23:14-15. The initial clause is causative, and the second half of the verse gives the consequence (“because”…“that is why”). Others take 3a as the apodosis of v. 2, and translate it “for now it would be heavier…” (see A. B. Davidson, Job, 43).

[6:3]  ⁷ sn The point of the comparison with the sand of the sea is that the sand is immeasurable. So the grief of Job cannot be measured.

[6:3]  ⁸ tn The verb לָעוּ (la’u) is traced by E. Dhorme (Job, 76) to a root לָעָה (la’ah), cognate to an Arabic root meaning “to chatter.” He shows how modern Hebrew has a meaning for the word “to stammer out.” But that does not really fit Job’s outbursts. The idea in the context is rather that of speaking wildly, rashly, or charged with grief. This would trace the word to a hollow or geminate word and link it to Arabic “talk wildly” (see D. J. A. Clines, Job [WBC], 158). In the older works the verb was taken from a geminate root meaning “to suck” or “to swallow” (cf. KJV), but that yields a very difficult sense to the line.

[6:4]  ¹¹ sn Job uses an implied comparison here to describe his misfortune – it is as if God had shot poisoned arrows into him (see E. Dhorme, Job, 76-77 for a treatment of poisoned arrows in the ancient world).

[6:4]  ¹² sn Job here clearly states that his problems have come from the Almighty, which is what Eliphaz said. But whereas Eliphaz said Job provoked the trouble by his sin, Job is perplexed because he does not think he did.

[6:4]  ¹³ tn Most commentators take “my spirit” as the subject of the participle “drinks” (except the NEB, which follows the older versions to say that the poison “drinks up [or “soaks in”] the spirit.”) The image of the poisoned arrow represents the calamity or misfortune from God, which is taken in by Job’s spirit and enervates him.

[6:4]  ¹⁴ tn The LXX translators knew that a liquid should be used with the verb “drink”; but they took the line to be “whose violence drinks up my blood.” For the rest of the verse they came up with, “whenever I am going to speak they pierce me.”

[6:4]  ¹⁵ tn The word translated “sudden terrors” is found only here and in Ps 88:16 [17]. G. R. Driver notes that the idea of suddenness is present in the root, and so renders this word as “sudden assaults” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 73).

[6:4]  ¹⁶ tn The verb עָרַךְ (’arakh) means “to set in battle array.” The suffix on the verb is dative (see GKC 369 §117.x). Many suggestions have been made for changing this word. These seem unnecessary since the MT pointing yields a good meaning: but for the references to these suggestions, see D. J. A. Clines, Job (WBC), 158. H. H. Rowley (Job [NCBC], 59), nonetheless, follows the suggestion of Driver that connects it to a root meaning “wear me down.” This change of meaning requires no change in the Hebrew text. The image is of a beleaguering army; the host is made up of all the terrors from God. The reference is to the terrifying and perplexing thoughts that assail Job (A. B. Davidson, Job, 44).

[88:1]  ¹⁶ sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.

[88:1]  ¹⁷ tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.

[88:1]  ¹⁸ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[88:1]  ¹⁹ tn Heb “O Lord God of my deliverance.” In light of the content of the psalm, this reference to God as the one who delivers seems overly positive. For this reason some emend the text to אַלֹהַי שִׁוַּעְתִּי (’alohay shivva’tiy, “[O Lord] my God, I cry out”). See v. 13.

[88:1]  ²⁰ tn Heb “[by] day I cry out, in the night before you.”

[88:2]  ²¹ tn Heb “may my prayer come before you.” The prefixed verbal form is understood as a jussive, indicating the psalmist’s desire or prayer.

[88:2]  ²² tn Heb “turn your ear.”

[88:3]  ²⁶ tn Or “my soul.”

[88:3]  ²⁷ tn Heb “and my life approaches Sheol.”

[88:4]  ³¹ tn Heb “I am considered with.”

[88:4]  ³² tn Heb “the pit.” The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead.

[88:4]  ³³ tn Heb “I am like a man [for whom] there is no help.”

[88:5]  ³⁶ tn Heb “set free.”

[88:5]  ³⁷ tn Heb “from your hand.”

[88:6]  ⁴¹ tn The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead. See v. 4.

[88:14]  ⁴⁶ tn Heb “[why] do you hide your face from me?”

[88:15]  ⁵¹ tn Heb “and am dying from youth.”

[88:15]  ⁵² tn Heb “I carry your horrors [?].” The meaning of the Hebrew form אָפוּנָה (’afunah), which occurs only here in the OT, is unclear. It may be an adverb meaning “very much” (BDB 67 s.v.), though some prefer to emend the text to אָפוּגָה (’afugah, “I am numb”) from the verb פוּג (pug; see Pss 38:8; 77:2).

[88:16]  ⁵⁶ tn Heb “passes over me.”

[116:3]  ⁶¹ tn Heb “surrounded me.”

[116:3]  ⁶² 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]  ⁶³ tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.

[53:3]  ⁶⁶ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ⁶⁷ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ⁶⁸ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[53:10]  ⁷¹ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  ⁷² sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[8:32]  ⁷⁶ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[8:2]  ⁸¹ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁸² tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:21]  ⁸⁶ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁸⁷ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁸⁸ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[3:13]  ⁹¹ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁹² sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:1]  ⁹⁶ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ⁹⁷ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ⁹⁸ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[2:1]  ¹⁰¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:18]  ¹⁰⁶ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.