Mazmur 12:5

12:5 “Because of the violence done to the oppressed, ¹ 

because of the painful cries ²  of the needy,

I will spring into action,” ³  says the Lord.

“I will provide the safety they so desperately desire.” ⁴ 

Mazmur 61:2

61:2 From the most remote place on earth ⁵ 

I call out to you in my despair. ⁶ 

Lead me ⁷  up to an inaccessible rocky summit! ⁸ 

Mazmur 69:1-2

Psalm 69 ⁹ 

For the music director; according to the tune of “Lilies;” ¹⁰  by David.

69:1 Deliver me, O God,

for the water has reached my neck. ¹¹ 

69:2 I sink into the deep mire

where there is no solid ground; ¹² 

I am in ¹³  deep water,

and the current overpowers me.

Mazmur 142:2-3

142:2 I pour out my lament before him;

I tell him about ¹⁴  my troubles.

142:3 Even when my strength leaves me, ¹⁵ 

you watch my footsteps. ¹⁶ 

In the path where I walk

they have hidden a trap for me.

Mazmur 143:4

143:4 My strength leaves me; ¹⁷ 

I am absolutely shocked. ¹⁸ 

Ratapan 3:18-20

3:18 So I said, “My endurance has expired;

I have lost all hope of deliverance ¹⁹  from the Lord.”

ז (Zayin)

3:19 Remember ²⁰  my impoverished and homeless condition, ²¹ 

which is a bitter poison. ²² 

3:20 I ²³  continually think about ²⁴  this,

and I ²⁵  am depressed. ²⁶ 

Markus 14:33-34

14:33 He took Peter, James, ²⁷  and John with him, and became very troubled and distressed. 14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”

Lukas 22:44

22:44 And in his anguish ²⁸  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²⁹ 

Ibrani 5:7

5:7 During his earthly life ³⁰  Christ ³¹  offered ³²  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.

[12:5]  ¹ tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.

[12:5]  ² tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).

[12:5]  ³ tn Heb “I will rise up.”

[12:5]  ⁴ tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the Lord would be promising protection to those who have the courage to support the oppressed in the court of law. However, the first part of the verse focuses on the oppressed, not their advocates.

[61:2]  ⁵ tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).

[61:2]  ⁶ tn Heb “while my heart faints.”

[61:2]  ⁷ tn The imperfect verbal form here expresses the psalmist’s wish or prayer.

[61:2]  ⁸ tn Heb “on to a rocky summit [that] is higher than I.”

[69:1]  ⁹ sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.

[69:1]  ¹⁰ tn Heb “according to lilies.” See the superscription to Ps 45.

[69:1]  ¹¹ tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.

[69:2]  ¹² tn Heb “and there is no place to stand.”

[69:2]  ¹³ tn Heb “have entered.”

[142:2]  ¹⁴ tn Heb “my trouble before him I declare.”

[142:3]  ¹⁵ tn Heb “my spirit grows faint.”

[142:3]  ¹⁶ tn Heb “you know my path.”

[143:4]  ¹⁷ tn Heb “my spirit grows faint.”

[143:4]  ¹⁸ tn Heb “in my midst my heart is shocked.” For a similar use of the Hitpolel of שָׁמֵם (shamem), see Isa 59:16; 63:5.

[3:18]  ¹⁹ tn Heb “and my hope from the Lord.” The hope is for deliverance. The words, “I have lost all…” have been supplied in the translation in order to clarify the Hebrew idiom for the English reader.

[3:19]  ²⁰ tc The LXX records ἐμνήσθην (emnhsqhn, “I remembered”) which may reflect a first singular form זָכַרְתִּי (zakharti) whereas the MT preserves the form זְכָר (zÿkhor) which may be Qal imperative 2nd person masculine singular (“Remember!”) or infinitive construct (“To remember…”). A 2nd person masculine singular imperative would most likely address God. In the next verse נַפְשִׁי (nafshi, “my soul”) is the subject of זְכָר (zÿkhor). If נַפְשִׁי (nafshi) is also the subject here one would expect a 2fs Imperative זִכְרִי (zikhri) a form that stands in the middle of the MT’s זְכָר (zÿkhor) and the presumed זָכַרְתִּי (zakharti) read by the LXX. English versions are split between the options: “To recall” (NJPS), “Remember!” (RSV, NRSV, NASB), “Remembering” (KJV, NKJV), “I remember” (NIV).

[3:19]  tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events, it can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5).

[3:19]  ²¹ tn The two nouns עָנְיִי וּמְרוּדִי (’onyi umÿrudi, lit., “my poverty and my homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “my impoverished homelessness” or “homeless poor” (GKC 397-98 §124.e). The nearly identical phrase is used in Lam 1:7 and Isa 58:7 (see GKC 226 §83.c), suggesting this was a Hebrew idiom. Jerusalem’s inhabitants were impoverished and homeless.

[3:19]  ²² tn Heb “wormwood and gall.” The two nouns joined by ו (vav), לַעֲנָה וָרֹאשׁ (la’ana varo’sh, “wormwood and bitterness”) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: “bitter poison.”

[3:20]  ²³ tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, marked by the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).

[3:20]  tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). The verb תִּזְכּוֹר (tizkor) is Qal imperfect 3rd person feminine singular and the subject is נַפְשִׁי (nafshi, “my soul”), though the term does not appear until the end of the verse functioning as the subject of both verbs. Due to the synecdoche, the line is translated as though the verb were 1st person common singular.

[3:20]  ²⁴ tn The infinitive absolute followed by an imperfect of the same root is an emphatic rhetorical statement: זָכוֹר תִּזְכּוֹר (zakhor tizkor, “continually think”). Although the basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 I זכר), here it refers to consideration of a present situation: “to consider, think about” something present (BDB 270 s.v. זָכַר 5). The referent of the 3rd person feminine singular form of תִּזְכּוֹר (tizkor) is the feminine singular noun נַפְשִׁי (nafshi, “my soul”).

[3:20]  ²⁵ tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, included in some lists of the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).

[3:20]  tn Heb “my soul…” or “your soul…” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). Likewise, נַפְשֶׁךָ (nafshekha, “your soul”) is also a synecdoche of part (= your soul) for the whole person (= you).

[3:20]  ²⁶ tc The MT preserves the Kethib וְתָשִׁיחַ (vÿtashiakh), Qal imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive, while the Qere reads וְתָשׁוֹחַ (vÿtashoakh), Hiphil imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive. According to D. R. Hillers (Lamentations [AB], 56), the Kethib implies a Hiphil of שׁוּחַ (shuakh) which is unclear due to a lack of parallels, and reads the Qere as from the root שָׁחַח (shakhakh) which has close parallels in Ps 42:6, 7, 11; 43:5. The conjectured meaning for שׁוּחַ (shuakh) in BDB 1005 s.v שׁוּחַ is that of שָׁחַח (shakhakh). HALOT 1438-39 s.v. שׁוח reads the root as שָׁחַח (shakhakh) but the form as Qal.

[3:20]  tn Heb “and my soul sinks down within me.” The verb II שׁוּחַ (shuakh, “to sink down”) is used here in a figurative sense, meaning “to be depressed.”

[14:33]  ²⁷ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:44]  ²⁸ tn Grk “And being in anguish.”

[22:44]  ²⁹ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[5:7]  ³⁰ tn Grk “in the days of his flesh.”

[5:7]  ³¹ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ³² tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.