Job 9:27

9:27 If I say, ¹  ‘I will ²  forget my complaint,

I will change my expression ³  and be cheerful,’ ⁴ 

Psalms 69:20

69:20 Their insults are painful ⁵  and make me lose heart; ⁶ 

I look ⁷  for sympathy, but receive none, ⁸ 

for comforters, but find none.

Proverbs 12:25

12:25 Anxiety ⁹  in a person’s heart ¹⁰  weighs him down, ¹¹ 

but an encouraging ¹²  word brings him joy. ¹³ 

Isaiah 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ¹⁴  instead of mourning,

a garment symbolizing praise, ¹⁵  instead of discouragement. ¹⁶ 

They will be called oaks of righteousness, ¹⁷ 

trees planted by the Lord to reveal his splendor. ¹⁸ 

Matthew 11:28

11:28 Come to me, all you who are weary and burdened, and I will give you rest.

Matthew 26:37

26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed.

Romans 9:2

9:2 I have great sorrow and unceasing anguish in my heart. ¹⁹ 

Romans 9:1

Israel’s Rejection Considered

9:1 ²⁰ I am telling the truth in Christ (I am not lying!), for my conscience assures me ²¹  in the Holy Spirit –

Romans 1:6

1:6 You also are among them, ²²  called to belong to Jesus Christ. ²³ 

[9:27]  ¹ tn The construction here uses the infinitive construct with a pronominal suffix – “if my saying” is this, or “if I say.” For the conditional clause using אִם (’im) with a noun clause, see GKC 496 §159.u.

[9:27]  ² tn The verbal form is a cohortative of resolve: “I will forget” or “I am determined to forget.” The same will be used in the second colon of the verse.

[9:27]  ³ tn Heb “I will abandon my face,” i.e., change my expression. The construction here is unusual; G. R. Driver connected it to an Arabic word ‘adaba, “made agreeable” (IV), and so interpreted this line to mean “make my countenance pleasant” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 76). M. Dahood found a Ugaritic root meaning “make, arrange” (“The Root ’zb II in Job,” JBL 78 [1959]: 303-9), and said, “I will arrange my face.” But see H. G. Williamson, “A Reconsideration of `azab II in Ugaritic,” ZAW 87 (1985): 74-85; Williamson shows it is probably not a legitimate cognate. D. J. A. Clines (Job [WBC], 219) observes that with all these suggestions there are too many homonyms for the root. The MT construction is still plausible.

[9:27]  ⁴ tn In the Hiphil of בָּלַג (balag) corresponds to Arabic balija which means “to shine” and “to be merry.” The shining face would signify cheerfulness and smiling. It could be translated “and brighten [my face].”

[69:20]  ⁵ tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.

[69:20]  ⁶ tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.

[69:20]  ⁷ tn Heb “wait.”

[69:20]  ⁸ tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.

[12:25]  ⁹ tn The word “anxiety” (דְּאָגָה, dÿ’agah) combines anxiety and fear – anxious fear (e.g., Jer 49:23; Ezek 4:16); and for the verb (e.g., Ps 38:18; Jer 17:8).

[12:25]  ¹⁰ tn Heb “the heart of a man.”

[12:25]  ¹¹ tn Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.

[12:25]  ¹² tn Heb “good.” The Hebrew word “good” (טוֹב, tov) refers to what is beneficial for life, promotes life, creates life or protects life. The “good word” here would include encouragement, kindness, and insight – the person needs to regain the proper perspective on life and renew his confidence.

[12:25]  ¹³ tn Heb “makes it [= his heart] glad.” The similarly sounding terms יַשְׁחֶנָּה (yashkhennah, “weighs it down”) and יְשַׂמְּחֶנָּה (yÿsammÿkhennah, “makes it glad”) create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy.

[61:3]  ¹⁴ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ¹⁵ tn Heb “garment of praise.”

[61:3]  ¹⁶ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ¹⁷ tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ¹⁸ tn Heb “a planting of the Lord to reveal splendor.”

[9:2]  ¹⁹ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:1]  ²⁰ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ²¹ tn Or “my conscience bears witness to me.”

[1:6]  ²² tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.

[1:6]  ²³ tn Grk “called of Jesus Christ.”